BIRTH 

Year 214H:         Ali Al-Haadi was born in the year 214H in Surba, a suburb of Medina which was built by Imam Al-Kadhim, the great grandfather of Al-Haadi.  At the time of Al-Haadi's birth his father Imam Al-Jawaad was about 19 yrs old.  Imam Al-Jawaad said the Athan in the baby's right ear and the Iqaama in the left, and performed the Aqeeqah as was done to every newborn in the family, in compliance with the Prophet's (pbuh) recommendation.  Al-Jawaad became greatly attached to his young son who showed signs of remarkable brilliance and exceptional intelligence.  Al-Haadi grew up in a pious  environment revered for its holiness, virtue and piety, and he was cared for with love and tenderness.

      Al-Haadi's lineage came from the line of Ahlul Bayt on the one hand and from a righteous mother on the other hand.  His mother's name was Samaanah who was of Ammar Ibn Yasir's progeny, the well known Sahaabi of the Prophet (pbuh).

Lineage  

AS AL‑HAADI GROWS UP 

      From the beginning Al-Haadi grew very attached to his father Imam Al-Jawaad, it was reciprocal love and understanding.  Al-Haadi frequently enjoyed going with his father to various places especially to the Prophet's Mosque where he frequently noticed his father pray and say Du'aa.  This left a deep impression on him.

      Of the many narrations of Traditionists and scholars who asked Al-Jawaad about the subsequent Imam after him, Ibn Dulf's narration stands out.  He said that he had heard Al-Jawaad saying, “The Imam after me is my son Ali, his directives and sayings are the same as mine, and to obey him is to obey me.  After him the Imamah will be in his son, Al-Hasan.” (Bihaar Al-Anwaar, Vol. 12, Page 127.) This is called Nass, meaning that every Imam specifically designates the subsequent one.

221H:    At the Age of 7 years: 

    Like his forefathers Al-Haadi displayed a remarkable capacity to learn and a very sharp memory.  By an early age Al-Haadi had not only memorized the Holy Quran but also learned the meaning of its various parts, the historical background of some Ayahs, and many of their intricacies.  Al-Haadi loved the explanations his father Imam Al-Jawaad gave.

    Al-Haadi asked increasingly complex questions for his age, and he received the appropriate answers.  “Father!” Al-Haadi asked as the two were on their way to Surba, “You were in Baghdad for many years.  What did you see over there?  Did you like it?” (These conversations are theoretical, but with the intention of bringing out the issues of the time that affected the Muslim Ummah.  These conversations are not to be taken as if they had literally taken place.)

    Used to such questions but finding it the proper occasion Al-Jawaad responded, “Son! Baghdad was a young but vigorous town, a town of great commerce and affluence.  Baghdad was also a center of diverse learning with many emerging schools of thought, many struggling for supremacy.”  After a pause Imam Al-Jawaad continued, “I was called upon when I was quite young.  Your grandfather Imam Al-Ridha had died in Khurasan, and we returned to Medina.  I stayed in Medina for some time, during which Khalifa Al-Ma'Moon had settled in Baghdad and somewhat consolidated his power.  I was busy here in Medina, more or less tested by many scholars about my store of knowledge due to my young age.  As I had told you before, our knowledge comes not only by way of the Corpus of Knowledge Imam Ali had registered after the Prophet (pbuh) had died, but also by way of the Un-Erring Inspiration, or by way of Al-Muhad'dith.”

      Al-Haadi asked inquiringly, “Yes father, you and I had looked into the books of the Corpus of Knowledge several times, but tell me more about the Un-Erring Inspiration and Al-Muhad'dith.”

    Al-Jawaad answered with a smile on his face, “Son, first for the Un-Erring Inspiration:  When you become the Imam Allah inspires you with answers to many Islamic questions, no matter how difficult or intricate they are.  As an Imam, the Divine Light will guide you, no matter what your age.  I had experienced it all along, as had our ancestors, and it will happen to you.  You will deliver as your ancestors did, for Allah (swt) knows the need of our people for the correct knowledge of Tradition (I'lm).  People are amazed at this phenomenon, but we are not.  We trust this power of inspiration, it is unerring.  It is not the Revelation,  since Revelation is specific to Prophets and are revealed to them by way of Jubra'eel. (Al-Saadiq was quoted saying “We have Al-Naq'ru fi Al-Asmaa' and Al-Naqt fi Al-Quloob”, meaning the Muhad'dith and the Un-Erring Inspiration.

(See Al-Irshad, Al-Mufeed Page 414.)

    Now I will explain about Al-Muhad'dith.  Al-Muhad'dith sometimes answers the question, and we hear him at various periods only as needed, yet we cannot invoke him at will.  Al-Muhad'dith cannot be seen, he whispers in our ears, and the answer is always crystal clear. (As narrated by Abdullah Ibn Tawoos.  See Seerah of the Twelve Imams, H.M. Al-Hassani, Vol. 2, Page 414.)  It is by one of these three means that we, as the Imams, can answer correctly any Islamic inquiry.” (The three means are, 1) the Corpus of Islamic knowledge, 2) the Un-Erring Inspiration, and 3) Al-Muhad'dith.).

    After a short while Al-Jawaad continued, “This has taken us away from your question about Baghdad.  I was called upon when I was in my early teens to go to Baghdad since Benu Abbas wanted to contest my knowledge because they were challenged by Al-Ma'Moon on my behalf.  Benu Abbas brought forth the most persuasive and knowledgeable man of Baghdad, the Supreme Justice Qadhi Ibn Al-Ak'tham, to the huge assembly.  Ibn Al-Ak'tham put forth a question, a simple one I thought, but when I asked him to elaborate on the 11 necessary ramifications of his question, he did not know and was very embarrassed, he even stuttered.  I was then asked to give the answer, which I did to all 11 ramifications.  The assembly was awe struck, then Khalifa Al-Ma'Moon asked me to bring forth a query to Ibn Al-Ak'tham.  When I brought forth the query Ibn Al-Ak'tham was completely baffled and he could not answer.  The 900 people in the assembly became very excited, extremely so.” (See Section 3 of this book:  From Baghdad back to Medina: Al-Jawaad reflects.)

    “Did you live in the Royal Palace of Al-Ma'Moon?" Al-Haadi asked inquisitively.  After clearing his throat Imam Al-Jawaad answered, “No, I did not.  I detested all the pomp and lavish living, all the wasted affluence at the expense of the public, the many poor and disadvantaged.  No, despite urging me to do otherwise, I rented a house nearby with very simple furniture and lived there, thus making myself available to anyone who wanted to visit and ask questions.  I was delivering knowledge as an Imam, and people soon got to know me, and they would visit me often to ask questions and learn.  Out of love they used to call me, endearingly so, as Ibn Al-Ridha.

    Baghdad at the time was being repaired after the extensive damage caused by the war between Khalifa Al-Amin and his brother Al-Ma'Moon.  Baghdad consisted of people of various nationalities, color, and vastly variable level of education.”      Shortly after that Al-Haadi asked, “Father, how were the schools of learning in Baghdad?”  Imam Al-Jawaad answered, “Son, this is a vast area but I will tell you in brief.  Long before I went to Baghdad Khalifa Haroon Al-Rashid encouraged the growth of As'haab Al-Hadith as a counterweight to the works of Ahlul Bayt and their popularity, since Ahlul Bayt were the greatest challenge to the power of the ruling class, as it had been from the beginning.  (As'haab Al-Hadith were people who took the Hadith literally, they interpreted it blindly without using common sense as to its hidden meaning or considering the circumstances in which it was said.)  Anyway, As'haab Al-Hadith proved bigoted and narrow-minded, and they were becoming obnoxiously harsh on anyone who did not agree to their way of thinking.

      Khalifa Al-Ma'Moon (who followed Haroon Al-Rashid) was an intellectual person who valued learning very much. (Al-Ma'Moon was also aware of his precarious position and his not-so solid support, thus he called for Imam Al-Ridha to move to Khurasan and be the vice-regent.  Most of the elites and employees in Al-Ma'Moon's government were Imamiyah-Shi'a or their sympathizers (Imamah-Asserters). Unlike his father, Khalifa Al-Ma'Moon leaned toward the Mu'tazila, which was a school of thought of high intellectual caliber that indulged in the Kalaam (theological logic) and other fields.  Al-Ma'Moon disassociated himself from the narrow-minded As'haab Al-Hadith, and he attempted to suppress them.  Ahmad Ibn Hanbal was persecuted by Al‑Ma'Moon as a symbol of As'haab Al-Hadith resistance to Mu'tazila orthodoxy.  Ibn Hanbal became the imam of this school of fiqh.” (Ibn Hanbal was a disciple of Al-Zuhri and Ibn U'yainah, both of whom were disciples of Imam Ja'far Al-Saadiq.  He also studied at the hands of Al-Shafi'i, later he was identified as the imam of As'haab Al-Hadith, who believed that the Quran was part and parcel of Allah, a view opposite to the prevailing understanding.  As'haab Al-Hadith took any Hadith literally [blindly] without giving due regard to the circumstances in which it was said nor its inner meaning.  Al-Ma'Moon imprisoned Ibn Hanbal and was about to execute him were it not for the fact that just before that Al-Ma'Moon himself died in a military expedition against the Byzantines.)

      After a pause Imam Al-Jawaad continued, “Son, after Khalifa Al-Ma'Moon requested me to go to Baghdad he expressed the desire for me to marry his daughter Umm Al-Fadhl, which I did, and I stayed in Baghdad for about 8 years, then returned to my beloved Medina.  When Al-Ma'Moon died he was followed by his brother Al-Mu'tasim as the Khalifa.

      Anyway, while Baghdad is a great metropolitan center, I hear that for certain reasons Khalifa Al-Mu'tasim wants to build a new city about 100 miles north of it to be called Samur'raa.  The reason for that is that in a desperate move Al-Mu'tasim decided to rely on his Turkic slaves as the basis of Khilaafah powers.  He had thousands of Turkic slaves from Caucasus and Central Asia, and he thought he could trust them.  Therefore Al-Mu'tasim introduced the Turkic mercenaries as the basis of Khalifa power, to hold the most important positions in the government and military. (The Venture of Islam, Marshall Hodgson, Vol. 1, Page 482.)

      Because Khalifa Al-Mu'tasim wanted to, a) escape the pressures of Benu Abbas' members and, b) the Persian elite in Baghdad, but c) more so the irresponsibly violent behavior of the Turkic slaves in Baghdad, he decided to build Samur'raa.  I think Al-Mu'tasim is making a very big mistake.

      One good thing though, Khalifa Al-Mu'tasim continued the policy of his brother (Al-Ma'Moon) to endorse Al-Mu'tazila and disfavor the bigoted As'haab Al-Hadith.”  By that time the two had arrived at Surba and Al-Haadi said, “Thank you so much for your enlightenment.  You have clarified for me about the source of our knowledge and the Islamic movements, and what you had to go through in Baghdad.  May Allah bless you father and keep you for us and the Ummah.”

224H:    At the Age of 10 years: 

    Imam Al-Jawaad and Al-Haadi were sitting in the room alone, the sun was shining with its warm rays and the breeze was cool.  Al-Haadi was very curious since he had heard that his father was about to leave to Baghdad with his first wife Umm Al-Fadhl.

    Al-Haadi took advantage of the occasion to ask, “Father, you told me about the Un-Erring Inspiration (the compeller within) and Al-Muhad'dith, and that when you wanted to answer questions in Shari'ah or Fiqh you were inspired the answer but saw no one.  When you reiterated what you had heard the answer was amazingly clear, to the point and correct.”

    “That is true my son.  You will have the same experience once you become the Imam.  It is the Divine Favor that will shine inside you and your answers will be accurate, always so.”  Al-Jawaad asserted again, “Son! Even though you are very young your mind is superior to the minds of most people much older than you.  As much as I hate it I have to go to Baghdad soon since Khalifa Al-Mu'tasim had requested that.  I have no choice.  If something happens to me and I come to the end of my life, your duty as an Imam will begin and it will be as difficult for you on account of your age as it was for me.  You may have to initially prove your mettle to scholars and others.  Remember, Allah will support you with His Divine Light.  I will have to leave you and your wonderful mother behind in Medina, as much as I will miss you and everyone here”

      After a pause Al-Jawaad continued, “Yes son, you will be the Imam after me and you have to carry on no matter what the circumstances are, but with prudence and care.  Teaching the correct Message of Islam is what counts, and through your son will be born the awaited Al‑Mahdi.

      Keep in mind that this line of heritage is most sacred.  Benu Abbas are frightened of Al-Mahdi and I think they will do their best to interrupt the line of heritage before his birth.  Benu Abbas as well as the learned people are fully aware of the Prophet's Hadiths regarding Al-Mahdi, and how he had said that Al-Mahdi will appear to fill the earth with Justice [Virtue and Righteousness] as it will have been full of wrong doings [Evil],” answered Al-Jawaad affirmatively.

      Al-Haadi asked inquisitively, “What do you think Benu Abbas will do?”  Imam Al-Jawaad answered, “Son, Benu Abbas had tried their best to undermine our teachings and prominence.  Lately they had followed a policy of taking away the fountainhead of the Institute [Al-Howza Al-Ilmiyyah] away from Medina, thus seriously impeding our works.  This happened to your great-grandfather Imam Al-Kadhim, then your grandfather Imam Al-Ridha, and to me, your father.  I think when you become the Imam they will also [irrevocably] summon you to leave Medina, for they are very apprehensive of Al-Mahdi and want to disrupt the lineage before his birth if at all possible.  Al-Mu'tasim the Khalifa had called upon me to be in Baghdad and if my life comes to an end you will be the Imam.  That is the reason I had so concentrated on delivering as much knowledge as possible to empower you; therefore be prudent and cautious.”

      “Many thanks father and I am grateful to Allah Almighty for what you are giving me.”

AL-HAADI BECOMES THE IMAM 

      It was not too long after the last conversation that Imam Al-Jawaad was on his way to Baghdad in response to the call of Khalifa Al-Mu'tasim.  Imam Al-Jawaad left along with his wife Umm Al-Fadhl, but kept the rest of his family including Al-Haadi in Medina.  He left after designating Al-Haadi as the subsequent Imam and entrusting him with the Corpus of Knowledge.  The family missed him very much and so did his devotees and students.

      After more than a year the family heard the jarring news, that Imam Al-Jawaad had died.  It was a shocker, and it is from Allah and to Allah we return.

      Thus Al-Haadi's Imamah had started by now, though he was young of age.

AL‑HAADI'S PERSON: 

      Al-Haadi was the first son of Imam Al-Jawaad.  Just as his father before him Al-Haadi's Imamah started early and was initially the subject for investigative evaluation, mostly by curious scholars.

      Imam Al-Haadi was the most meritorious person of his time as well as the greatest erudite.  He was the replica of his father in knowledge, generosity, piety, and all other noble character.

► Titles:  Al-Haadi was known as:  Al-Naqi: the Pure;  Al-Naaseh: the Counselor;  Al-Haadi: the Guide;  Al-Amin: the Trustworthy;  Al-Faqeeh: the Jurist;  and Al-Tayyib: the upright.

► Appearance:  Imam Al-Haadi was handsome, swarthy in complexion, with an appearance commanding respect and high esteem.  He had a radiant countenance and a very cheerful look with repose.

► Similarities with his forefathers:  Imam Al-Haadi showed similar personal traits to those of his forefathers:

      Al-Haadi loved to perform Salats frequently especially at night, and used to pray on a rudimentary cover on the earth.  He used to recite the Holy Quran with a melody that appealed to everyone's heart to such an extent that they cried with emotions.  Al-Haadi used to say Du'aas often, not only his own but those of the Prophet (pbuh), Zainul Abideen and other Imams who had preceded him.  It was not unusual that he would be in Ih'yaa and Tahajjud all night, with coarse clothes on and the minimum means of comfort.  Al-Haadi used to fast often (voluntary fasting) throughout the year.

► Discourse Capacity:  People loved Imam Al-Haadi and held him in the highest esteem, and they were very attracted by his discussions.  He was renowned for answering numerous questions about Sunnah, Fiqh, Al‑Ah'kaam such as Halal and Haram, quoting the Hadith of the Prophet (pbuh), Tafseer, and other Islamic sciences.

      Imam Al-Haadi used to hold discussions in the Masjid Al‑Nabawi and in Surba, in which he answered any question posed by his devotees or those wanting to learn.

► Personal Habits:  Imam Al-Haadi was a very kind person, known for his compassion.  His courtesy and affection toward friends and distinguished companions were well known to all.  The needy and indigent flocked to him when he was in Medina.  He was ever helpful and generous.  The poor had allowances of charity, and Al‑Haadi's deputies gave fixed allowances to the needy in various provinces all over the Muslim Ummah.

      Al-Haadi was described as never to have been crude or rough with anybody and was exceptionally good to his domestic workers and attendants.

► Work:  Imam Al-Haadi often worked with his hands as had his forefathers before him.  They all used to go to the farm or orchard and use the shovel and sweat it out.  When told that using the shovel was too much for him, he answered that others better than him used to do that, meaning the Prophet (pbuh) and the previous Imams. (Seerah of the 10th Imam, Ali Al-Haadi, Page 48.)  They loved to work this way as an expression of Ibadah.

► The Students:  Imam Al‑Haadi was always ready to counsel, give edicts, enlighten, or quote the Hadith.  Al-Haadi was not hampered nor hindered during the early years of his Imamah, so he took advantage of the freedom available to him.  His discourses were lively and he was ever vigorous, actively contributing and patiently explaining about many Islamic sciences be it the Sunnah, Tafseer, Hadith, Fiqh or Ah'kaam such as Halal and Haram.  Imam Al-Haadi (as his forefathers before him) understood the Sunnah best and taught it in its pure form.

      Imam Al-Haadi was the 10th link in the Golden Chain of Narration

► Ethics and Character:  Just as the Imams before him Imam Al-Haadi was the embodiment of high character and virtue.  The outstanding merit (Al‑Fadhl) and perfection of character were gathered in him.  Imam Al-Haadi was an extremely righteous and very pious person who emphasized virtue and was its prototype and model.

► Generosity:  Imam Al-Haadi was uncommonly hospitable and a very generous person, he was well known for helping others in need.  The needy and disadvantaged, and those under financial pressure were gladly assisted.  It was not unusual for him to buy flocks of sheep, then distribute one sheep to a needy family free of charge. (Usool Al-Kaafi, Vol. 1, Page 499.)

HISTORICAL PERSPECTIVE 

      Imam Ali Al-Haadi was born during the time of Khalifa Al-Ma'Moon and lived throughout the reign of 7 Benu Abbas' Rulers.  During his life-span the cultural achievement of the Ummah continued to flourish at an accelerating pace, though the political conditions were deteriorating precipitously.

      During his lifetime Imam Al-Haadi was contemporary to the following Khalifas:

► Al-Ma'Moon:  Khalifa Al-Ma'Moon supported the Mu'tazila wholeheartedly and disfavored As'haab Al-Hadith. Al-Ma'Moon was an intellectual who favored new translations of Falsafah (philosophy) works from Greek into Arabic, and vigorously encouraged learning in general.

► Al-Mu'tasim:  Khalifa Al-Mu'tasim continued the policy of his predecessor of favoring the Mu'tazila and disfavoring As'haab Al-Hadith.  He based his power not on the Arabs or Persians, but on his Turkic slaves.  (Al-Mu'tasim had thousands of slaves, most of them were from the Turkic areas in Caucasus and Central Asia.  These slaves had no affiliation with any of the existing powers.  So Al-Mu'tasim decided to depend on them completely.  He gave them full powers, including the administration and the military.  Tasting such undreamed of powers, the slaves became almost uncontrollable while in Baghdad which caused tremendous social problems.  They were crude, unruly, and unsophisticated, used to arrogantly go through the streets on their horses knocking people who were in their way including children, old, or even disabled ones.  This produced bitter and persistent complaints, therefore Samur'raa was built and the government moved there to bypass Baghdad.)

      Tasting power, these [by now emancipated slaves] behaved violently in Baghdad, and were extremely resented by Benu Abbas; the elite as well as the common man.  Therefore, Al-Mu'tasim had to build Samur'raa as the new capital about 100 miles north and promote his slaves [Turkics] to the sensitive government positions. (See how the figure 8 appears:  Al-Mu'tasim ruled for 8 yrs, 8 mos, and 8 days, born in 208H, was the 8th of the Abbasi progeny, won 8 victories, and 8 non-Arab Princes remained in his court.  He died at the age of 48 yrs, 8 mos, and 8 days.  He had 80,000 horses, his bequeathed wealth was 8,000,000.00 Gold Dinars and 18,000.00 Silver Dinars.  He had 8 sons, 8 daughters, and 80,000 slaves and maids, and during his rule 8,000 buildings were constructed.)

► Al-Waathiq:  Khalifa Al-Waathiq continued the policy of supporting Al-Mu'tazila school and disfavoring As'haab Al-Hadith.  Religiously inclined, Al-Waathiq gave power to the many factions of Islamic thoughts and displayed a high degree of fortitude and courage.  He encouraged men of learning and showed great respect and consideration to scholars.  Later on in Baghdad, As'haab Al-Hadith revolted (under the leadership of Ibn Nasar Al-Khu'zaai) in an attempt to take over the Khilaafah.  The revolt was discovered and put down immediately.

► Al-Mutawak'kil:  Al-Mutawak'kil was in jail when Khalifa Al-Waathiq died, but the Turkic slaves decided to give him the Khilaafah (for such was their power by now).  Al-Mutawak'kil reversed the policy of the three previous Khalifas of disfavoring As'haab Al-Hadith.  He also ordered the suspension of debate and discussions of Islamic injunctions; thus putting forth an ominous but fateful ruling; to freeze for the time being the practice of Ij'tihaad.

      Ij'tihaad had been practiced from the time of the Prophet (pbuh), and it was extremely instrumental in the development of the Fiqh and stimulation of thought.  Al-Mutawak'kil (being a pleasure-loving man and not a piety-aware Khalifa) had no right to do so.  In effect Al-Mutawak'kil's ruling was to unwittingly freeze further progress and development of Islamic thoughts, to which Imam Al-Haadi could never agree since this was not correct from Shari'ah viewpoint.

      The affluence of the days of Khalifas Al-Mu'tasim and Al-Waathiq continued during the days of Al-Mutawak'kil.  Numerous people benefited materially from the government and enriched themselves during his reign. (Murooj Al-Dhahab, Al-Mas'oodi, Vol. 4, Page 40.)

► Al-Mun'tasir:  In collaboration with the Turkic slaves Al-Mun'tasir killed his father Al-Mutawak'kil because he resented his father's oppressive rule.  Al-Mun'tasir was a man of wisdom, a good ruler who was a statesman.  He revoked all the tyrannical rulings of his father Al-Mutawak'kil.  The Imamah-Asserters (Imamiyah-Shi'a) took a sigh of relief, for they had suffered for 14 most oppressive and difficult years under Al-Mutawak'kil, the previous Khalifa.  Al-Mun'tasir was killed by the Turkics (within 6 months of his Khilaafah) at the age of 25.

► Al-Mus'taeen:  Al-Mus'taeen was a knowledgeable man caught in the unwelcome atmosphere of conspiracy of the Khalifa Palace.  When the Turkic slaves revolted against him, he escaped to Baghdad then was killed by his nephew for the sake of the throne.  He was killed by the Turkic slaves at the age of 35.

► Al-Mu'tazz:  Al-Mu'tazz killed his uncle (Khalifa Al-Mus'taeen) for the sake of the throne, then killed his own brother also for the sake of the throne.  He did not harass the Shi'a (Imamah-Asserters).

      The Khilaafah of the last three coincided with a precipitous deterioration of affairs.  The Khalifa was more or less a puppet in the hands of the Turkic slaves who by now got whatever they wished or demanded.

► Khilaafah: Rather than being the epitome of power at its height, Khilaafah had by now become the worst medium for intrigue, conspiracy, and scheming at the hands of contending powers notably the Turkic slaves.  The powerful among the salves were Waseef and Bogha.

      Khilaafah had become such that as the poet eloquently expressed: (Seerah of the Twelve Imams, H.M. Al-Hassani, Vol. 2, Page 477.)

AT THE BEGINNING OF AL-HAADI'S IMAMAH 

      At the beginning of Al-Haadi's Imamah the Shari'ah-minded views were highly influential, and somewhat independent of the rulers of Benu Abbas. (During Al-Haadi's Imamah many Islamic movements were already in existence; each headed by a leader (scholar) called Aalim (Plural U'lamaa).  They were active in their works according to their persuasion, and many of them were highly influential.  To mention just a few there were:  The Shi'a (Imamah-Asserters), Mu'tazila, Maaliki, Hanafi, Shafi'i, and the As'haab Al-Hadith [Hanbali].  The schools of Ibn Abbas, Ibn Omar, Murji'ah, Khariji, Jabriah, Qadariyah and Jah'miyyah were in precipitous decline.  These schools were dispersed in many intellectual centers of Islamdom, the most important of which were: Medina, Mecca, Baghdad, Kufa, Basrah, Qum, Sham.)  Many were in disfavor, others were being slowly absorbed in the new schools of Fiqh (Maaliki, Hanafi, Shafi'i, and Hanbali), the leaders of which were disciples of Imam Al-Saadiq years before, or students of his disciples.

► Unyielding, the Institute of Ahlul Bayt [Al-Howza Al-Ilmiyyah] continued to hold to the Sunnah and the ideal Islam, tenaciously holding to its interpretation of the Shari'ah, and viewing the rule of Benu Abbas as improper from Shari'ah viewpoint.  The teaching of Ahlul Bayt continued to be the idealistic Islam and its call was for the ideal Islamic commitment.  They regarded Benu Abbas to have betrayed the Islamic ideals as had Benu Umayya before them.  They regarded them as usurpers of sorts.  Thus Ahlul Bayt continued to oppose the ruling class and be the sole opposition party by now.

      While in Medina Imam Al-Haadi was left unhampered in his educational effort, and his following increased rapidly, his activities were vigorous, and he continued to give of his limitless store of knowledge whenever asked.  His fame as the Spiritual Leader spread far and wide, and the Muslims of Iraq, Iran, Hijaz, Algeria, Egypt, and Yemen flocked to him to benefit from his guidance and teachings.

Imam Al-Haadi argued and successfully convinced:

► the Zandeeqs (the socially abhorred heretics),

► Doubters,

► the Jabriah and Qadariyah, and was

► Fighting off the Ghulaat (Exaggerationists) and exposing their deception and falsehood, and at the same time warning people about them. (Seerah of the Twelve Imams, H.M. Al-Hassani, Vol. 2, Page 456.)

► During the later period of his life Imam Al-Haadi had to communicate with his devotees mainly by writing, since he was detained in Samur'raa for many years (18 years), and his millions of devotees were spread all over the Islamic Ummah.  When in Samur'raa Imam Al-Haadi did not have completely free contact with his devotees.

AL-HAADI'S TEACHING 

  Imam Al-Haadi was very keen about the Corpus of Knowledge —the voluminous books left by Imam Ali— and their immense value.  When at one time his house in Samur'raa was searched by agents of Khalifa Al-Mutawak'kil, they saw mainly Qurans, books of Du'aas, and the volumes of the Corpus of Knowledge. (Murooj Al-Dhahab, Al-Mas'oodi, Vol. 3, Page 94.  Also Al-Bidaaya and Al-Nihaaya, Vol. 11, Page 15.)

      When in Medina Imam Al-Haadi was vigorously active, enlightening students and educating the public.  His mission was the same as his forefathers', i.e., explaining the Sunnah as Ahlul Bayt had understood it, quoting the Hadith of Muhammad (pbuh), the Tafseer of the Holy Quran, the Fiqh and other sciences of Tradition (I'lm).  Al-Haadi was the seat of knowledge and the 10th link in the Chain of Golden Narration. (Al-Saadiq and the Four Madh'habs, Vol. 1, Page 561.)

► Thanks to Ahlul Bayt's efforts although two centuries had passed since the Prophet (pbuh) had died, the Prophet's teachings remained constant to illuminate the world of Islam.  This was the case despite a multitude of evolving views and schools of thought, many of which disappeared—but the constant element that never wavered was the Imams' teachings.  Thus the Imams preserved the authentic Islam for the Ummah over this long period.  The society needed this (over such a long period) to digest and absorb the correct information on a constant basis.

      Imam Al-Haadi reflected on the devotees of Ahlul Bayt at the time.  He knew that the Imamiyah-Shi'a (Imamah‑Asserters) were all over the vast Ummah, an organization called Wikaalah, with many ministers [Naqeeb] and representatives [Wakeel] who collected the Zakat and Khums funds, and distributed the funds to the needy and indigent.  These representatives were also the means of communication between the Imam and the devotees, and they were in different regions in Egypt, Iraq, Persia, Yemen, and Syria among others. 

► During Al-Haadi's times the Imamah-Asserters were never more numerous, they were the cream of the society and the progressive element, so much so that the highest positions in the government were given to them due to their efficiency; even the Wazir (Prime Minister) of Al-Mutawak'kil and Al-Mu'tasim were from among them, for they were indispensable.

AL-HASAN AL-ASKARI IS BORN: 

Year 232H:   It was quite a happy occasion when a son was born to Imam Al-Haadi in Medina.  He was cared for with utmost care and gentleness by his family, and raised under the exclusive tutelage of his father Imam Al-Haadi.  Al-Hasan Al-Askari showed signs of high intelligence early on, and he learned a great deal at the hands of his father, concentrating on the Quran, Tafseer, Hadith, Fiqh, Sunnah or other sciences.

      Al-Askari was born during the Khilaafah of Al-Waathiq, who was ruling from Samur'raa the new capital.  Al-Waathiq ruled for 5¾ years, and when he died his brother, Al-Mutawak'kil, became the Khalifa in 232H.

EARLY DAYS OF AL-MUTAWAK'KIL 

Year 232H:   Al-Mutawak'kil was in prison, but through complicity and collusion with the Turkic slaves he was able to maneuver the Khilaafah in his favor.  Once as Khalifa Al-Mutawak'kil sided with As'haab Al-Hadith and they influenced him greatly.  Thus he gave them free reign to enforce their way of belief and combat other Islamic movements.

      As a result Khalifa Al-Mutawak'kil put forth a series of directives that shook the Islamic world.  No such edicts were ever put forth by any of the Khalifas before.  Al-Mutawak'kil ordered the following within a short time of his Khilaafah:

1. All non-Muslims to wear an identifying sign on their garments.

2. Non-Muslims could not hold any position or status in the Imperial secretariat.

3. The tombs [mainly tomb-stones] of non-Muslims were to be razed to the ground level.

The installation of Al-Mutawak'kil was regarded by the narrators as a major setback to those who favored the Alawi, i.e., the Imamiyah-Shi'a and the Mu'tazila, who formed the progressive and indeed the radical element in the society.  Recognizing this, Al-Mutawak'kil insisted on measures aiming at destroying the economic and political foundations of these two factions.  He turned toward the opposition underground activities of the Alawi in general and the Shi'a in particular.  Al-Mutawak'kil instigated a campaign of arrests against the Imamiyah organization [Wikaalah] accompanied by such harsh treatment that some agents of Imam Al-Haadi in Baghdad, Kufa, and other areas died under torture, while others were thrown in jail.  Thus, serious damage was dealt to the communication network within the Wikaalah (Imamiyah-Shi'a organization).  In order to fill the vacuum left by the arrested agents, Imam Al-Haadi had to appoint new agents and provide them with new instructions concerning their duties during this crisis.

SUMMONS TO IMAM AL-HAADI 

      Because his agents discovered connections between the underground activities of the Imamiyah-Shi'a agents (in Baghdad, Kufa, Basrah, and other areas) on the one hand and Imam Al-Haadi on the other, Khalifa Al-Mutawak'kil followed the policy of Al-Ma'Moon.  He wrote to Al-Haadi a letter full of kindness and courtesy asking him to come to Samur'raa where they could meet.  Afterwards Imam Al-Haadi was summoned to the capital (Samur'raa).

Year 236H:         The year was 236H, and having spent all his life in Medina, now Imam Al-Haadi was to move to Samur'raa, along with his family, servants, and attendants.  The letter of request was very polite, for it had demoted the Governor of Medina because of his allegations and ill-treatment of Imam Al-Haadi.  Al-Mutawak'kil's summons was sent with a military contingency of 300 under the leadership of Ibn Al-Hirthama. (Seerah of the Twelve Imams, H.M. Al-Hassani, Vol. 2, Page 468.)  Al-Haadi knew he had to comply.

    Imam Al-Haadi knew that it was better to agree than resist the order, for he had heard many malicious things about Khalifa Al-Mutawak'kil.  Al-Mutawak'kil had been in his 4th year as the Khalifa by this time and had already decreed many oppressive proclamations; his rule was vicious, brutal, and tyrannical.

      Imam Al-Haadi knew that travel was arduous, for they had to cover a distance of 1,200 miles on the backs of animals.  He was in the company of his family and his 4 year old son Al-Hasan Al-Askari. 

► Thus, as they were traveling and left to himself, Imam Al‑Haadi reviewed his life in his beloved Medina.  They were years, he thought, full of the wonderful teaching and engagement in dialogues with scholars.  It was true that the lure of Baghdad and now Samur'raa had attracted many people, scholars and commoners alike, but still Medina held tremendous appeal, spiritual as well as intellectual.  That is why the learned people were persistently in quest of the Golden Chain of Narration, not only for the authentic Sunnah, but also Hadith matters, Tafseer, Halal and Haram verdicts, Fiqh problems, or other sciences of Tradition.

    Imam Al-Haadi was glad to have carried out this responsibility.  He reviewed the numerous meetings in Surba, his house, or in the Masjid Al‑Nabawi, whereby circles of discussions took place daily.  Myriad of questions were directed to him, easy or difficult, having to do with all aspects of life, and he was always answering to the point, without fatigue, and with a cheerful countenance and welcoming attitude.

► Imam Al-Haadi was aware of the ominous ruling of Khalifa Al-Mutawak'kil to suspend the practice of Ij'tihaad.  Ij'tihaad was practiced from the time of the Prophet (pbuh) and it was extremely instrumental in the evolution of the Fiqh and stimulation of thought.

      If Ij'tihaad was practiced during the Prophet's (pbuh) times and afterwards, who was a Khalifa decree to stop it, and how wise was this ruling?!  That is why Imam Al-Haadi could never agree to the Khalifa ruling.  Thus, the Imamah-Asserters continued the Ij'tihaad, while other schools of thoughts froze it for the time being.

► On his way to Samur'raa Imam Al-Haadi noticed that cultivation in Iraq was undergoing deterioration.  Iraq, he knew, was the breadbasket for much of the area and one of the main sources of income of the Khalifa.  But now it seemed that the soil, rather than rich, had become salty.  The plants were withering and not growing abundantly, as if heralding disasters in the future.

► After many weeks of arduous travel, Imam Al-Haadi along with his family and the guards of Abbasi contingency arrived in Samur'raa.  Samur'raa was a fresh town with a great deal of construction going on, an immensely large mosque, and a minaret that boasted a spiral of steps on its outer wall.  Samur'raa was in an elevated area, above the Tigris river, with cool weather, fresh air, and rather than sandy soil there were pebbles everywhere.

IN SAMUR'RAA 

Year 236H:         The year was 236H and Imam Al-Haadi was about 22 years old when he (and family) arrived in Samur'raa. (Imam Ali-Al-Naqi, Ebrahim Trust, page 72.  Also Seerah of the Twelve Imams, H.M. Al-Hassani, Vol. 2, Page 466.)  One reporter claims that Khalifa Al-Mutawak'kil received Imam Al-Haadi with great show of respect, welcoming him with eagerness and enthusiasm.  He had a house furnished for him, and provided for him generously. (Murooj Al-Dhahab, Al-Mas'oodi, Vol. 2, Page 369.)  However, other reporters claim that Khalifa Al-Mutawak'kil did not receive Al-Haadi the first night, so that he and his family had to stay in an inn used for travelers, called Khan Al-Sa'aleek.  Next day Al-Haadi and his family moved to a house that Khalifa Al-Mutawak'kil had prepared for them. (Some claim it was after 3 days before he moved to the house.)  This was demeaning for a man of the prominence of Imam Al-Haadi, and it forebode tough times ahead.

      Soon, Imam Al-Haadi found out, that he was to be detained and put under surveillance by the chief of protocol [Hajib], the officer and trustee of Khalifa Al-Mutawak'kil.  Naturally this did not please Imam Al-Haadi, but he never complained, nor protested, just as his great-grandfather (Al-Kadhim) had done previously with his adversary.  During his detention Imam Al-Haadi had few people to visit him, so he spent much of his time in prayer, reading Du'aas, and tutoring his children, especially Al-Hasan Al-Askari.  It was a unique opportunity, since it gave Imam Al-Haadi much time to concentrate on tutoring.  He often told his children of the birth of the awaited Al-Mahdi, and how Benu Abbas were trying their best to obliterate the line of heritage to prevent his birth, since they were frightened of his advent.

► The Grave:  It was not too long after being in the house of detention that Imam Al-Haadi was seen to have dug a grave in the main room.

      The scene was jarring to visitors, since they often saw Al-Haadi performing Salat by the grave.  This became a matter of wonderment and a conversation piece.  People became acutely aware that death would eventually affect everyone, and that tyrants and offensive oppressors would soon be under the dirt.  The scene of the grave proved very effective, and people in Samur'raa and far away places remembered it as a symbol, and they identified with Imam Al-Haadi against Khalifa Al-Mutawak'kil.  This added to the resentment of the people toward Al-Mutawak'kil and the hatred to his tyrannical excesses, and the resentment grew fast, not only because of his detention of Imam Al-Haadi but also due to his repression and persecution of the Imamah-Asserters all over.

► Build a House:  A few years later Imam Al-Haadi was able to buy a piece of land and build a house on it.  He moved there but still had a grave dug for him in the main room.  Visitation of the loyalists and seekers of knowledge increased gradually, though be now the atmosphere was under mild surveillance.  Al-Mutawak'kil demanded from his chief of protocol to call on Al-Haadi twice a day (some say twice a week) to see who was there or detect any suspect movement against the throne.

ONE YEAR LATER 

Year 237H:         In the year 237H Khalifa Al-Mutawak'kil put forth new but alarming rulings, specifically pointed on the elite body of the Islamic Ummah, i.e. the Imamah-Asserters (the Shi'a).  Influenced by the zealot thinking of As'haab Al-Hadith, and fearing ominous consequences of gatherings of the Shi'a in Karbala or Najaf, Al-Mutawak'kil ordered the following in succession and at various times:

1. Banning visitation to Karbala, with a warning of death penalty.

2. Taxation of those who visited the shrines of Karbala or Najaf.

3. Razing the tombs in Karbala (of Imam Al-Husain) and Najaf (of Imam Ali) and destroying them to the ground level.

4. To plough the surrounding land of such tombs and bring it under cultivation.

  Imam Al-Haadi was extremely pained but could do nothing, he had to suffer along with his devotees through one of the worst periods that ever faced them, but even more.  It was a depressing and somber period; grave; ominous.

      Imam Al-Haadi knew that Khalifa Al-Mutawak'kil had sent a force of 10,000 soldiers to carry out his orders.  However, when the force reached Karbala [to carry out Al-Mutawak'kil's orders] they found a determined body of the Imamah-Asserters (Shi'a) who refused to abide, and soon there was the prospect of armed clashes.  Therefore, the force withdrew and Al-Mutawak'kil was informed.  Emotions were quite high, people were quite upset, and resentment against Al-Mutawak'kil grew very fast.  Al-Mutawak'kil, being busy in expanding the new city of Samur'raa, remained quiet taking no further action for the time being.

► But in the mean time Al-Mutawak'kil confiscated the properties of Al-Husainis, i.e., take away Fadak from them.  Al-Mutawak'kil warned the inhabitants of Al-Hijaz not to have any communication with the Alawi or to support them financially.  Thus the Alawi were more or less totally isolated from other people and deprived of their necessary livelihood. (Maqaatil Al-Talibyyin, Page 396.)

    Despite these brutal treatments Al-Mutawak'kil completely failed to end the underground activities of the Wikaalah (the Imamiyah-Shi'a organization).  Imam Al-Haadi continued his communications with his adherents secretly, receiving Khums and other taxes.

AL-MUTAWAK'KIL'S COURT, ECCENTRICITY, AND POLICY 

    Like all Benu Abbas' Khalifas before, Al-Mutawak'kil's Court showed tremendous pomp and displayed an air of arrogance.  The Royal Court was full of courtiers and dignitaries.  The row of the elite was seated on one side and the senior administrators on the other.  The military officers were grouped separately according to their rank.  Civilian officers and men of learning were assigned their areas, while the legal and judicial experts were seated separately.  The Turkic slaves would be standing attentively as well as the armed servants [the Blacks].  The announcers, orators, and poets sat in an orderly manner.

      Al‑Mutawak'kil was set on the throne in the first place at the will of the Turkic guards.  His personal life was taken up with trivial or vile extra­vagances, some of which, no doubt, gave encouragement to the arts but did so at the expense of kingly responsibility.

► Yellow:  Khalifa Al-Mutawak'kil had an eccentric if not bizarre personality.  At one time he decreed that all things should be yellow —guests must wear yellow clothes, girls must be blondes, the food must be of yellow color, on golden dishes, even the water flowing in a stream through the garden of the Palace must be colored yellow with precious saffron.  When someone underestimated the amount of saffron required to stain the flowing water yellow and the saffron ran out, dyed stuffs had hurriedly to be used to soak out the water to keep its color yellow, while the Khalifa was still too drunk to notice. (The Venture of Islam, Marshal Hodgson, Vol. 1, Page 486.)

► Policy:  Al-Mutawak'kil's policies were not different from his peculiar personality, for his policy proved to be very oppressive, brutal and tyrannical.  He was often referred to as the Yazid of Benu Abbas.  He called upon Al-Haadi a number of times for various reasons, and he tried to coerce Al-Haadi to join him in the life of pleasure he was known for, but Al-Haadi was often highly incensed and was able to shun him completely.

THE WORM 

      Imam Al-Haadi was once summoned at night to Al-Mutawak'kil's royal palace, and when he entered he was flabbergasted.  He saw Al-Mutawak'kil holding a cup of wine, surrounded by his courtiers, and with young boys holding golden cups and crystal glasses of wine, waiting in service for them.  Imam Al-Haadi entered the hall and his impact was such that all stood in awe, the merry-living suddenly stopped, and the people were back into sobriety.  Taken aback, Al-Mutawak'kil requested Al-Haadi to sit by him and offered the Imam a drink, but the Imam answered in the dignified manner, “Neither the flesh nor the blood of mine nor of my forefathers had ever mixed with wine.”  Khalifa Al-Mutawak'kil, inebriated and reeking with alcohol, asked Al-Haadi to sing instead, and when Imam Al-Haadi refused Al-Mutawak'kil asked for a poem to entertain him.  The Imam answered,

باتوا على قلل الأجيال تحرسهم
غلب الرجال، فلم تنفعهم القلل

واستنزلوا بعد عز من معاقلهم
واسكنوا حفرا، يا بئسما نزلوا

ناداهم صارخ من بعد دفنهم
أين الأساور والتيجان والحلل؟
 
أين الوجوه التي كانت منعمة
من دونها تضرب الأستار والكلل؟

فافصح القبر عنهم حين ساءلهم
تلك الوجوه عليها الدود تقتتل

قد طال ما أكلوا دهرا وقد شربوا
واصبحوا اليوم بعد الأكل قد أكلوا
 

The glories of our blood and state

Are but shadows, not substantial things.

 

There is no armor against fate,

      Death lays its icy hand on kings.

 

                  Scepter and crown

                  Must tumble down.

 

      And in the earth be equal made

      To the laborer's scythe and spade.

 

No fortress on the mountain peak

Could save the kings from the jaws of death.

 

      Their pomp and power proved too weak:

      They lie in graves deprived of breath.

 

The cold earth asks them in contempt:

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

      "Did cruel Death your beauty exempt?!

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

 

The grave replies

With sorrowful sighs:

 

"Those pampered bodies

"Are now food for the worms!"

  The answer so confounded Al-Mutawak'kil and the audience that each cried and wailed.  Feeling turbulent and having been struck with cutting humiliation but a bit wiser, Al-Mutawak'kil rewarded Imam Al-Haadi then allowed him to go home. (Murooj Al-Dhahab, Al-Mas'oodi, Vol. 4, Page 11.  Also Al-Bidaaya and Al-Nihaaya, Vol. 11, Page 10.  Also Bihaar Al-Anwaar, Vol. 12, Page 149.)

► Ibn Sakeet:  Another event showing Al-Mutawak'kil's bizarre character was related to Ibn Sakeet.  Ibn Sakeet who was famous and a renowned scholar in Baghdad, and highly respected in lexigraphy and syntax, was chosen as the best tutor to the sons of Khalifa Al-Mutawak'kil.  One day and in a whimsical way Al-Mutawak'kil asked Ibn Sakeet, “Aren't my two sons of higher value than Al-Hasan and Al-Husain?”

      The scholarly Ibn Sakeet was stunned at this audacity, and knowing well the worth of Imams Al-Hasan and Al-Husain [he was their loyalists], he shot out with an answer,

“By Allah, mention not Imam Al-Hasan and Imam Al-Husain,

but even the servant of Imam Ali is of more worth than both of your sons!”

      Red in the face and enraged, and not expecting to hear the cutting reply, Al-Mutawak'kil shouted with froth at his mouth, “Cut off his tongue, cut off his tongue.”  Al-Mutawak'kil's executioners rushed to Ibn Sakeet and took hold of him, forcefully tied him motionless, pulled his tongue despite his resistance, and cut it off.  There was a great commotion, nervous people running here and there, and confusion reigned.  Ibn Sakeet went into shock, his bleeding was profuse, and the blood kept pouring.  The stub of his tongue bled profusely since its arteries were cut.  The shock deepened, then became irreversible, and Ibn Sakeet collapsed to the ground, dead.

LATER IN SAMUR'RAA 

      Though his devotees had a somewhat limited access to him, Imam Al-Haadi continued to make himself available to any visitor in quest of knowledge, surveillance notwithstanding.  In Samur'raa Imam Al-Haadi used to visit Majlis at various times, help the needy and disadvantaged, help the widows and poor at night.  He used to carry small parcels containing money to give to families in need, but that was done at night so that none would see the giver.

      During daytime Imam Al-Haadi used to work in his field, as he had done in Medina, tilling the earth energetically under the sun and sweating it out.  He valued such work as an expression of Ibadah. (Seerah of the 10th Imam, Al-Haadi, Page 59.)

      Imam Al-Haadi was fully aware of the very dangerous phase which the Imamah-Asserters (Shi'a) were going through.  He knew of the oppression of Al-Mutawak'kil, he knew that the Imamah-Asserters were denied jobs in the government, had fears for their lives and welfare, and their livelihoods were harassed repeatedly, many were poverty stricken, and some not allowed to carry on agriculture or even have the freedom to trade.  Despite all this they held dearly to their faith and belief.

      The persistence of this oppression and subjugation led to a deep resentment in the public more than ever before.  The resentment was reaching its pinnacle when after 11 years of his rule Al-Mutawak'kil sent further repressive measures toward the Imamah-Asserters, and 2 years later it was directed towards the shrines.

THE SHRINES IN KARBALA AND NAJAF 

Year 247H:         It was after 13 years of his oppressive rule that Al-Mutawak'kil's infamy reached its zenith.  That was in the year 247H when once again he decreed to prevent visitation to Karbala and Najaf.  His anxiety and phobia were caused by the fact that the Imamah-Asserters had vast underground activities which he took to post the gravest threat to his throne.  Therefore he attempted to even prevent their meetings during visitations to Karbala, Najaf, or other places.

      Thus Al-Mutawak'kil gave orders to destroy and raze Karbala and Najaf shrines, dig out the grave, plough the surrounding land and water it from the Euphrates.  The order was given despite objections from all over with petitions from Basrah, Kufa, and much of Iraq.

      Al-Mutawak'kil gave the responsibility of carrying out his orders to the Governor of Kufa, who headed a large force and hastened toward Karbala.  (At that time the shrine of Karbala was simple, consisting of a very plain cubicle, surrounded by structure consisting of rooms for travelers to sleep in, along with other areas for comfort.)  The governor heading the force did not succeed in his attempt, and when he wrote to Al-Mutawak'kil, another person was appointed for the task.  This one also failed, then a third one was appointed.  When this one was not successful either, Al-Mutawak'kil appointed his military leader for the task, who finally carried out the orders.

      It is said that not only tremendous resistance was displayed, but much blood was shed as a result, for such was the sacrilegious command.  But even though the routes were closed to the shrines, the devotees continued to succeed in defying the command.  It is said that the sites surrounding the grave could not be tilled either, no matter how many times they tried.

TO PUT AN END TO AL-MUTAWAK'KIL: HIS OWN SON KILLS HIM 

      In secretly arranging with some of the slave Turkics, the son of Al-Mutawak'kil along with these Turkic helpers attacked Al-Mutawak'kil the Khalifa (who was drunk at the moment) and killed him.  They also killed the Wazir (the second man in power), then they beheaded the two.  The public was informed and the two were buried unceremoniously.

      Doing away with Al-Mutawak'kil brought the greatest relief not only to the public but more so to the Muslims who had suffered at the hands of this tyrant.  No wonder they named him Yazid of Benu Abbas., for Al-Mutawak'kil's rule is recorded in infamy as was the rule of Yazid Ibn Mu'awiya.  Al-Mutawak'kil was 44 years old at the time he was done away with.

KHALIFA AL-MUN'TASIR 

Year 247H:         Al-Mun'tasir, the one who killed his father in collaboration with the Turkics, was proclaimed the new Khalifa.

      As a Khalifa Al-Mun'tasir revoked each and all of the tyrannical rulings of his father, and people took a sigh of relief (for they had suffered so much under Al-Mutawak'kil for no less than 14 horrible years).

      Al-Mun'tasir accomplished the following in fast order:

Stopping the persecution of the Imamiyah-Shi'a (Imamah-Asserters) and others.

1. Re-instituting visitation to Karbala and Najaf,

2. Returning the Aw'qaaf (Trust) to Benu Talib,

3. Returning Fadak to the progeny of Al-Hasan and Al-Husain, and

4. Stopping the campaign of harassments against the Shi'a communities.

Thus the Imamah-Asserters were back to normal, but the scars of suffering were none to be forgotten.  The memories lingered for a long time afterwards, nay how could they forget. (Murooj Al-Dhahab, Al-Mas'oodi, Vol. 4, Page 51.)

      Despite the oppressive measures Al-Mutawak'kil used he completely failed to destroy the system of Wikaalah or to end the underground activities of the Zaidi-Shi'a or the Imamiyah-Shi'a which spread by now throughout the empire to a great extent calling people to join Al-Qaa'im, the twelfth Imam, when he arose.  And the more they called for Al-Qaa'im the more Benu Abbas got frightened.  The frenzy continued.

THE ISLAMIC MOVEMENTS 

      The times of Imam Al-Haadi were contemporary to rich learning and fabulous wealth some of which was squandered by the Khalifas for frivolous personal pleasures.

      At this period Al-Bukhari [of Sahih Bukhari] was very active in his work to verify the authenticity of the plethora of Hadiths circulating.  Muslim Al-Nishaapori [of Sahih Muslim] was doing the same thing. (Introduction to the Hadith, A. Rahman I. Doi, Page 36.)

    During Al-Haadi's Imamah the Mu'tazila were so suppressed by As'haab Al-Hadith that eventually the movement died down.  The Imamah-Asserters were persecuted to an intolerable extent, but the inner strength of the Imamiyah-Shi'a organization [Wikaalah] withstood all the pressure valiantly and in the end prevailed.

    Ahlul Bayt's teachings remained unchanged and continued to be sought after especially by the learned men, intellectuals, and scholars.  The Imamah‑Asserters depended on their own internal strength and resolve despite harassment.  During the first half of Al-Haadi's Imamah the teachings of Ahlul Bayt was unhampered and continued at a high rate, but after Al-Haadi was forced to move to Samur'raa, his teachings were limited, and much of his works was by writing answers to those who wrote inquiries.

AL‑HAADI DIES 

            Imam Al-Haadi became sick, he grew weak, and the weakness was progressive, and within a few days he died. (It is reported that his condition was caused by poisoning during the Khilaafah of Al-Mu'tazz.  (See Seerah of the Twelve Imams, H.M. Al-Hassani,       Vol. 2, Page 477.)  Just like his father (Al-Jawaad) and his great-grandfather (Al‑Kadhim) before him, Imam Al-Haadi died in a strange land away from his family and loved ones, and many people were very upset because they thought there was foul play.  Imam Al-Haadi could have given far more from his fountain of knowledge and could have benefited the Ummah more were it not for his untimely death at a relatively early age of slightly beyond 40.

      Al-Haadi was buried in his house after his son, Al-Hasan Al-Askari, performed the Janaaza Salat in conjunction with a large number of people attending.  It is said that all dignitaries, government people, devotees, students, and just about everyone in Samur'raa attended the Janaaza Salat.

      Before his death, Al-Haadi gave the custody of the Corpus of Knowledge to the subsequent Imam, along with befitting advice.

► Allah Almighty made the present life a sequence of testing, and the next life the abode of the outcome.  And He made the trials of this life a measure for the reward of the next life, and this recompense is the substitute for that test.

► Envy razes the reward for good deeds and brings despise.  Insolence averts from seeking knowledge and calls for disdain and ignorance.  Being stingy is a vile character, and being greedy is of a bad nature.  Mockery is a humor of the fool and an act of the unlearned.  The inflexible causes one to have little and leads him to be loathed.

► Better than a good deed is the person who performs it.  Lovelier than an oration is the person who says it.  Superior to knowledge is the person who displays it.  Worse than evil is the person who brings it forth.  More terrifying than horror is to the person who bears it.

► To be angry at a subservient [whom you control] is lowly.

► The worst of misfortunes is to have a wicked character.

► The present life is like a marketplace wherein some people make profits and others incur losses.

► A misfortune has one impact on a patient person, but twice as much on an impatient one.

► Wisdom grows not in people with corrupt nature.

► The one who feels secure from Allah's plan and His painful seizing, will be vain until Allah's Divine Decree befalls him......;  while the one who comprehends his Lord will care little about life's hardships even if cut to pieces.

► A thankful one is happiest by giving thanks than receiving a bounty for which he is giving thanks; because a bounty is a fleeting enjoyment, while giving thanks is a blessing [by itself] with an outcome in the eternal life.

► Arguing for the sake of argument spoils an intimate friendship and destroys relationship.  The least effect thereof is trying to conquer one another, which is a primary cause of dissociation.

► The person who obeys the Creator is not bothered about the discontent of people.  The person who feels secure from Allah's plan deems himself haughty, thus the Divine Decree befalls on him.....

► Though unjust, a forbearing person is about to efface his injustice by his patience, while a foolish person having a right is about to extinguish the light of his right by his foolishness.

SAMPLE ADVICE