Imam Ali-un-Naqi al-Hadi(A.S.) in Samarra

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.a
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 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 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 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.\'[983][569]
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 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.[984][570] 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.
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.[985][571]
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 with the Imam. So he was taken to Baghdad in the night.[986][572] 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.[987][573]
In Khan as-Sa\'alik
Al-Mutawakkil ordered his men to put Imam al-Hadi (a.s.) up in Khan as-Sa\'alik[988][574] 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 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,[989][575] 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.[990][576] 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.[991][577]
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 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).[992][578] 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.).[993][579]
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).[994][580] All our ancestors narrated that the battlefields were eighty-three.\'[995][581] He said in the end of the answer, \'Whatever more good Amir\'ul- Mu\'minin does shall be more useful and rewardable to him in this life and in the afterlife.\'[996][582]
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).[997][583]\' Al-Mutawakkil took the fatwa of Imam al-Hadi (a.s.) and ordered the man to be whipped until he died.\'[998][584]
Al-Mutawakkil and poets
Once, al-Mutawakkil asked Ali bin al-Jahm (the poet) about the best of poets and he 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".[999][585] 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.\'[1000][586]
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 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 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. 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!\'
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).[1001][587] 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 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).[1002][588] 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.)[1003][589]?
3. Allah says, (But if you are in doubt as to what We have revealed to you, ask those who read the Book).[1004][590] 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 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).[1005][591]
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).[1006][592]
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).[1007][593] 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 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).[1008][594] 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)[1009][595]?
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 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 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.[1010][596]
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.\'[1011][597] 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 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 is Our free gift, therefore give freely or withhold, without reckoning).[1012][598] 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 Shia).\'[1013][599]
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.).
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 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).[1014][600]"[1015][601]
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, 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 save us from the chastisement of the Fire if we deserve it, O You the Most Merciful of the Merciful!\'[1016][602]
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.\'[1017][603]
2. 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.[1018][604] 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.\'[1019][605]
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.\'[1020][606]
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 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.\'[1021][607]
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.) 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.
Author: Baqir Shareef al-Qurashi
Imam reza network