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Ali

#10 Imam Hadi (as) [OFFICIAL THREAD]

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Name - Ali

Title - An-Naqi and Al-Hadi

Kunyat - Abul Hasan

Born - Friday 15th of Zilhajj 212 A.H., at Surba

Father's Name - Muhammad ibn Ali

Mother's Name - Summana Khatoon

Died - At the age of 42 years, at Samarra , on Monday, 26th Jamadi-ul-Akhar 254 AH. Poisoned by Mu'taz the Abbaside Caliph

Buried - at Samarra, Baghdad.

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Imam Ali Al-Naqi (as)

Direct Link: http://www.almujtaba.com/article/html/modu...order=0&thold=0

The tenth Imam Ali Ibn Mohammed Al-Naqi (A.H.S.) was born in a place called Sarriya which was about 3 miles from the Holy city of Medina on the 15th day of the month of Zilhaj in the year 212 A.H. and he passed away from this mundane world on the 3rd day of the month of Rajab in the year 254 A.H. because of the poison given to him by Mo'taz billah and was buried in his own house in the city of Samarra. The total period of his Imamate was 33 years.

He was the eldest son of the ninth Imam, Mohammed al-Taqi (A.H.S.); his mother's name was Umm al-Walad and she was called Samana. He had one brother named Moosa and two sisters named Fatima and Emama.

The Abbasid Caliphs of his time were: Mo'tasim billah son of Haroon, then his son Montasir billah, after whom came Mosata'een billah another son of Mo'tasim, who was followed by Mo'taz billah son of Mutawakkil. It was this Mutawakkil who was always on the lookout for a chance to torture the Tenth Imam and to kill him and he was the one who ordered the grave of Imam Husain (A.H.S.) in Karbala to be dug out and desecrated.

Saqar ibn Dalaf narrates, Imam Mohammed al-Taqi (A.H.S.) once proclaimed, "After me, my son Ali shall be my successor and Imam. His ruling shall be my ruling and his word shall be my word; and after Ali, his son Hassan shall be the Imam after him". [This narration has been taken from the book "Kamal al-Deen", book 2, page 50.]

Some annecdotes from the life of Imam Ali al-Naqi (A.H.S.)

Abul Hashem al-Jafferi narrates that one day he went to the Imam to see him and to be in his service when the Imam addressed him in Hind (Sanskrit language) and I could not understand a word of it. He took up a pebble lying near his feet and then threw it towards me and said, "Abul Hashem, keep it in your mouth". I took it in my mouth and started sucking it for a while, and when I took leave of the Imam (A.H.S.) I could speak in 73 languages, Hind being one of them! !" [From the book "Mukhtar al-Kharaij wal Jaraih", page 237]

There is a narration from Saleh ibn Saeed, who says he was once in the company of the Imam (A.H.S.) and said, "O my Moula, these people want to harass you and extinguish the light of Allah (you) and so they have deliberately lodged you with the poor and the pauper in the Caraven-serai, to belittle you!" The Imam (A.H.S.) said, "O ibn-Sayeed, do not be upset and perturbed; you do not know us truly" and saying this, the Imam pointed out with his hand and said, "Look there", and when I lifted up my gaze, behold! I saw lush green gardens, with Angels and Houris walking gently through them, birds chirping on the branches, gazelles and deer playfully romping around and streams of sweet water rippling by ! I was amazed and dazzled by what I saw. The Imam (A.H.S.) said, "This is from Allah for me". [From the book, Basaaer Ul-Darajaat, page 406]

A man, as goes the incident, was suffering from leucoderma due to which his whole body and face was covered with white patches. He felt obviously fed up with his life and was very miserable. Abu Ali Fehri after listening to all this told him to go to the Imam by whose prayer he would get cured completely. So this man went and sat on the path by which the Imam would pass by. Presently, he saw the Imam coming and he got up to go near the Imam and greet him. The Imam saw him coming and told him from a distance, "Do not come near, Allah will cure you". The Imam repeated this sentence thrice and the man dared not go near the Imam.

He came back to Fehri and told him all that had occurred. Abu Ali Fehri said, "The Imam has listened to your prayer and cured you; go home now and you shall be cured." The man went home and the next morning he got up, there was not a trace of the disease, he was completely cured ! ! [This has been extracted from the book, Mukhtar al-Kharaij wal Jaraih.]

Abul Qassem ibn Abul Qassem Al-Baghdadi narrates our next incident from the life of the Imam quoting Zaraarah, the Orderly of Mutawakkil who said, "There came a magician and juggler to the court of Caliph Mutawakkil al-Abbasi who was supposed to be an expert on making things disappear and in such other tricks and buffoonery. Mutawakkil was very fond of such bilge and drivel and immediately summoned this magician and told him if he could by his tricks and magic, put Abul Hassan, Imam Ali ibn Mohammad al-Naqi (A.H.S.) In a fix and embarrass him, he would reward him with 1000 dinars. The magician agreed and request food before him and to have special bread baked thin and to place them on the dining cloth. It was agreed and the Imam was called to have food.

Every time Imam (A.H.S.) stretched his hand to take the bread, the magician by his trickery would snatch it away from his hand and all the people including Mutawakkil would laugh loudly. The Imam tried to take bread a second time, but the magician played the same trick and took off the bread away from him. Again there was laughter and all around guffaw with Mutawakkil rolling with mirth and joy and laughing uncontrollably.

Seeing this, Imam Ali an-Naqi (A.H.S.) cast a wrathful glance on the pillow on which there was a picture of a lion and upon which this Indian magician was reclining and resting; he slapped on the pillow and addressed the lion, "What are you looking at, eat up this magician"! As if the lion was waiting for a command from the Imam (A.H.S.) that it immediately pounced upon the magician and within a matter of seconds, it ate and gobbled him up and then went back to its original shape of a picture!! All the people gathered there were completely spellbound and a deathly silence prevailed. The Imam (A.H.S.) got up to go when Mutawakkil came begging for the magician to be restored back to life. The Imam (A.H.S.) turned around and said, "You shall never get him back, you tried to impose an enemy of Allah upon Allah's friends"; saying this the Imam (A.H.S.) left." [This has been taken from the book Mukhtar al-Kharaij wal Jaraih, p.210.]

The Imam (A.H.S.) had predicted the death of Mutawakkil twice in incidents, which have been written down in the book, Mukhtar al-Kharaij wal Jaraih. The first incident has been narrated by Abul Qassem al-Baghdadi as witnessed by the Orderly of Mutawakkil, Zarrarah by name who said Mutawakkil, decided one day, to order Imam Ali al-Naqi (A.H.S.) to come on-foot when he would come to greet him. His Vizier advised him that it would become very obvious to the people that the Caliph intends to insult the Imam and that he should desist from such an idea; instead he should proclaim that all people should come walking and not on horse-back, as was customary, and this way the Imam would also come walking on-foot.

Accordingly, Mutawakkil acted upon this advise, so the Imam (A.H.S.) had to come walking in the hot sun. By the time he reached the palace, he was sweating profusely and was very exhausted. The narrator of this incident says, he ran to the Imam (A.H.S.), and wiped the sweat from his brow and said, "Your cousin's intention was to make you walk like this in the hot sun so that you get tired and people see you in this condition"! The Imam (A.H.S.) said, "Quiet now; he then recited verse 65, from Chapter Huud, which means, "Enjoy in your abode for three days; that is a promise not to be belied". Zarrarah says third day ended and on the fourth night, Mutawakkil was ruthlessly murdered!!!

A second incident of a similar nature occurred when a man from the city of Madaen wrote to the Holy Imam asking him the number of days the rule of Mutawakkil would last, to which the Imam quoted in reply verse 47, 48 and 49 from the Chapter Yousuf wherein Prophet Yousuf says to the people of Egypt; "Ye shall sow seven years as usual, but that which ye reap, leave ye in its ears, except a little of which you eat". "Then shall come after that seven years of hardship (famine), which shall eat away all that ye have laid by beforehand for them, except a little of which ye have preserved." "Then shall come after that a year people will have abundant rain and in having it, they will produce wine". Mark these verses, which the Imam chose to quote specially, in answer to the question; if the number of years mentioned in these verses are added up, they give a total of 15! And lo ! Mutawakkil was mercilessly murdered exactly on the fifteenth day!!

The Imam (A.H.S.) asked his followers, we Shias, to observe fast on four days in a year apart from the compulsory month of Ramadan, and these are 17th Rabi'awwal, the birth of the Holy Prophet, 27th Rajab, the day of declaration of his Prophethood, 25th Zulq'ada, the day the Earth was spread, and the 18th day of Zilhaj, the day of proclamation of Vicegerency of Imam Ali ibn Abi Taleb (A.H.S.) as the Lord of the people after the Holy Prophet.

Abu Hashem Jafferi narrates the next incident, which took place in the time of Mutawakkil Abbasi. There came a woman who declared that she was daughter of Bibi Fatima (S.A.H.) ! Mutawakkil told her "But you are young, and the grand daughter of the Holy Prophet died years ago? To this, she answered him saying, "The Holy Prophet placed his hand on my head and prayed Allah to make me young all over again every 40 years"! She continued, "I remained silent all these years but now I have come out in the open to declare my true identity, and there is a purpose". Mutawakkil consequently called the people of the House of Abu Taleb, House of Abbas, and all the Quraish to witness this strange phenomena, and to know there opinions about it. Most of them refuted her saying she could not be the one she is purporting to be!

She turned angrily towards them and said, "All of you are wrong, for none of you know the truth that I am what I am, Zainab the daughter of Bibi Fatima the daughter of the Holy Prophet! None of you know this because I was living a life of exclusion and without exposing my identity, so how could anyone know about my life and death?" All those listening to her claim could not say anything further and Mutawakkil told the gathering, "If any one amongst you does not challenge her allegation, I would then free her and let her go". All the people were very uneasy about this matter and yet could not do anything; then all of a sudden they unanimously yelled, let us call Imam Ali an-Naqi (A.H.S.) for he certainly must have an answer to this problem. The Imam-e-Masoom was called and he was told about the incident and he said, "She is a liar, for Bibi Zainab daughter of Bibi Fatima died on such and such a day and such and such a year". Mutawakkil said, he would set her free if no one thwarts her in her attempts in calling herself Zainab the grand daughter of the Holy Prophet. Imam Ali al-Naqi (A.H.S.) proclaimed, "The flesh of Sons of Fatima (S.A.H.) have been prohibited on all creatures; if this woman is what she claims to be, then put her in front of these animals and nothing should happen to her". She heard this and said, "Probably this man wants that I should be killed; let him undergo this test himself before me and let us see if he himself stands this test!" Mutawakkil within his heart had always wanted to persecute, torture and cause anguish to the Imam and his followers, so when he heard of this proposal he immediately agreed to send the Imam into the enclosure where six or seven hungry lions were kept.

The Imam-e-Masoom was lowered into the enclosure and he with dignity and an air of nonchalance walked and sat on a rock near the animals. Seeing the Holy Imam (A.H.S.), the hungry lions came to him and as if paying obeisance to him, sat down with their front paws folded! The Holy Imam (A.H.S.) orated affectionately on their manes and backs and gently ordered them to go and sit in the corner as commanded by the Vicegerent of their Creator! Spectators looking down saw all these strange phenomena and all were dumbstruck. Now it was Mutawakkil, who feeling ashamed and embarrassed, ordered the woman to be put into the lions' enclosure and at the same time he whispered to his Vizier to take out Abul Hassan, Imam Ali al-Naqi (A.H.S.) immediately from the enclosure, for if the people come to know about this miracle of the Imam (A.H.S.) they would start loving the Imam (A.H.S.) all the more and the whole Islamic world would come to know the Virtues and Greatness of the Masoomeens of the House of Bibi Fatima (S.A.H.) !

When the son of Ali and Fatima (S.A.H.) walked out coolly, Mutawakkil went to him and sheepishly grinned and said, "O Abul Hassan, I did not mean to harm you but only ascertain what you had told". When the Masoom came near the ladder to climb out, the lions came once again to him and started rubbing their snouts with the helm of his robe; he smiled softly at them and asked them to go back and they all went back to their place. He then told the gathering to send the woman down into the enclosure to make certain she is from the progeny of the Bibi Fatima (S.A.H.) at which, the woman started shouting and making a hue and cry and said, "I am not what I had claimed to be, do not put me to the lions." She kept weeping and crying and imploring, but Mutawakkil, his pride totally mingled in dust and his power and authority all reduced to ashes, turned a deaf ear to her and she was ultimately thrown into the enclosure and the lions pounced upon her and she was completely eaten away!!

True love of Allah, His Prophet, and the Holy Imams

A detailed discussion by the Tenth Imam (A.H.S.): [This incident has been extracted from the book, Kitab al-Dalaa'el and quoted by Ayoob as narrated to him by Fath ibn Yazeed Jorjani].

After describing to him the greatness of Allah and His Oneness, His Omnipresence and Omnipotence, the Imam (A.H.S.) then eulogized his grand-father the Holy Prophet of Islam saying, "How can anyone ever imaging the status of him when Allah has made him His partner in his name, made him share His attribute of giving bounties? Whosoever obeys him, Allah is sure to reward him for his obedience; as per including the Holy Prophet in His above attribute, Allah has this verse in the Holy Quran which says: "and they did not seek revenge but because Allah and his Apostle had enriched them by His grace"." verse no: 74, from the chapter Baraa't.

The Imam (A.H.S.) continued, "and for those people who disobeyed the Apostle and went against him, there is verse 66 from the chapter Al-Ahzab which clearly states: "Oh! Would that we had obeyed Allah and obeyed the Holy Prophet"! And what can you say about those people, obedience to whom has been made equal to the obedience of the Holy Prophet and Allah talks about them in His book thus: "O ye who believe! Obey Allah and obey the Holy Prophet and those vested with authority from among you"." verse 59 from the chapter Al-Nisa.

He then continued and recited verse 83 from the same chapter which says: "...and if they had referred to the Apostle and those in authority from among them, (who could) draw the truth in it; would have (known the truth) from them"; and another verse from Al-Nisa, "Verily Allah doth command you to render back your trusts to their owners" verse 58. And he quoted another verse, this time from Al-Nahl, which says "So ask ye the people of 'Zikr' (the Quran) if ye know not". Having recited all these verses, the Imam-e-Masoom said, 'O Fath, just as Allah's attributes and His qualities cannot be comprehended and envisaged by anyone and neither can one ever encompass the Holy Prophet and his Successor (Imam Ali ibn Abi Talib A.H.S.) nor the progeny of Bibi Fatima (S.A.H.), exactly in the same way, no one can describe the specialties of a Momin who accepts our Imamate", (meaning one who obeys the Imams and loves them with true devotion).

Mutawakkil's plan to murder Imam Ali al-Naqi (A.H.S.):

This incident has been narrated by Abu Abbas ibn Ahmed ibn Israel to Abu Sayeed Sahal ibn Ziyad and has been recorded in the book Mukhtar al-Kharaij wal Jaraih pages no. 212 and 213.

Mutawakkil was burning with rage and anger when he turned towards Fath ibn Qaqan and growled, "You always try to offer excuse and cover up for the man?!" He meant Imam Ali al-Naqi (A.H.S.). Fath ibn Qaqan tried to cool down his temper and replied, "O ameer al-monineen, {the author of this article desists this title for all except the rightful owner of it, Ameer al-Mo'mineen Imam Ali ibn Abi-Talib (A.H.S.)} he has been falsely implicated!" This added flame to the fire and made him tremble with anger; he shouted at his courtiers, "By Allah, I shall kill this hypocrite and impostor; he has alleged himself to be an Imam and Vice-regent of Allah, spread the seeds of sedation and revolution in my kingdom." He then ordered four of Khazari soldiers to be brought to him and when they came he gave them the sharpest of scimitars and ordered them to kill Abul Hassan Imam Ali al-Naqi (A.H.S.) and to cut him to pieces; he also added that he shall burn his dead body later!

The narrator says, he was hiding behind a curtain when suddenly some courtiers came running saying, "He has come" and lo! to our surprise, we saw (A.H.S.) coming with an air of authority and walking with a steady step and there were no signs of any fear or panic or dread or fright, but his lips were moving gently and softly. When Mutawakkil saw the Masoom Imam (A.H.S.), he jumped down from his throne and ran towards him and kissed him on the forehead and his hands and said, "O my Lord, my Master, why did you take the trouble of coming down now?" The Imam (A.H.S.) replied, "Your servant had come to me saying you have called me". He glibly murmured, "O my Lord, that vagabond is a liar; my Master, please return back to your house; O Fath, O Obaidallah, O Mo'taz, take your Master and my Lord back to his house!! On the other side, all the four soldiers were found prostrating before Imam Ali al-Naqi (A.H.S.) out of sheer fright and horror! When the Imam-e-Masoom (A.H.S.) left for his home, Mutawakkil called the four soldiers and with the help of an interpreter, asked them why they did not carry out their plan of stabbing the Imam-e-Masoom (A.H.S.) to his death? They all with one voice cried out, "We were so awed and mesmerized and overtaken by his grand appearance that we were literally shivering out of fear and even one hundred swords would not scare us as his face made us horrifying and made our hearts beat like that of a galloping steed!!" Hearing this, Mutawakkil turned towards Fath bin Qaqan and let out a peel of laughter and Qaqan also joined the laughter and said "Glory to Allah that He made his (Imam-e-Masoom) face so brilliant and shinning and his countenance so fearful so as to overpower the hearts of people and thus show to the world that he is the Vice-regent of Allah".

Imam's imprisonment and plans for his murder

This incident has been narrated by Masoodi in his book Murrawij al-Dhahab which states that some people out of jealousy and envy, complained against Imam-e-Masoom (A.H.S.) to Mutawakkil saying that he has shias coming and going to his house, and that there is a collection of arms in his house which he has received from his shias from Qom and made such other malicious gossiping against the Masoom Imam. This was more than what Mutawakkil needed to take cudgels against the Imam (A.H.S.); he sent a Turkish regiment to imprison the Imam and bring him to the palace.

The soldiers entered the house of the Masoom Imam (A.H.S.) in the night and ransacked it but did not get anything except that they found the Holy Imam (A.H.S.) clad in a rough woolen dress sitting on a sandy floor reading the Holy Quran with complete devotion toward his Creator. The soldiers pulled him and brought him to the palace of Mutawakkil; he was sitting drinking wine with his courtiers but when he saw the Imam-e-Masoom (A.H.S.), he was frightened and could not say anything; he forwarded the goblet of wine he held in his hand towards the Imam-e-Masoom (A.H.S.)!!

The Masoom Imam (A.H.S.) declared, "My flesh and blood has never been polluted with wine". He said, "Well, if you do not drink wine, then atleast recite some poetry", to which the Imam replied solemnly, "I remember very few verses". Mutawakkil then forced him to recite some of those verses upon which the Masoom Imam (A.H.S.) recited a few verses, the gyst of which was: "There were some people who were so exalted that spent their nights on mountain-tops, yet those mountain-tops were never of any benefit to them; and after this regal and royal pomp they fell down so low that they reached the abyss of their graves!"

"And what a horrible place it is; when they were buried, there was a Voice announcing, "Whither has gone thine jewellery and thine crown, thine robes? Whither have gone those beautiful charming faces for which hung curtains and veils? And their grave would reply on their behalf, "Worms and insects are now crawling on their faces; they ate and drank for a long period, and now in return, they are being eaten!" Hearing these verses, Mutawakkil's tears flowed and he cried so profusely that his beard got wet from his tears, and the entire audience was weeping and crying. He gave the Mosoom Imam (A.H.S.) 4000 Dinars and bade him good-bye with great respect and regard.

Imam's explanation for "DAYS"

This narration has been recorded in Tabresi's book, A'alaam-ul-Wara and also in the book Ma'aani-ul-Akhbar and has been narrated by Saqar ibn Dalaf of Kharq who says, he went one day to see the Imam-e-Masoom (A.H.S.) who was then imprisoned by Mutawakkil. Addressing the Imam, he said, "O my Master, my Lord, I have been narrated a saying of the Holy Prophet (S.A.W.A.) which I have not understood." The Imam asked him to say the saying, upon which, Saqar relates, "The Holy Prophet said, "Do not have animosity for "DAYS", for they will be enemy to you"! What is the meaning of this saying?"

The Imam (A.H.S.) replied, "DAYS" here refers to US, the Masoomeens! Since the times the Earth and the Sky have been made, Saturday refers to the Holy Prophet, Sunday is an indication to Ameer al-Mo'mineen (A.H.S.), Monday is refering to Hasan and Husain (A.H.S.), Tuesday means Ali s/o Husain, Mohammed s/o Ali, and Ja'far s/o Mohammed (A.H.S.), Wednesday stands for Moosa s/o Ja'far, Ali s/o Moosa, Mohammed s/o Ali and myself (A.H.S.), Thursday is for my son Hasan (A.H.S.) and Friday means my son's son whose followers shall gather with him and he will be the One who will fill the Earth with justice and equality as it will have been filled with tyranny and oppression! This is the meaning of "DAYS"; do not bear grudge and ill-will against them and do not be hostile towards them, for then, they shall be your enemy on the Day of Judgement."

Imam's clarification to Yahya ibn Aktham's doubts:

Yahya ibn Akhtam was Chief Justice during the reign of Ma'moon, the Abbasi Caliph who poisoned the eighth Imam Ali al-Reza (A.H.S.); he had some doubts and needed some clarifications for them. He wrote all of them on a piece of paper and asked the Tenth Imam (A.H.S.) to clear them. One of his doubts was regarding Verse 27 from the Chapter Luqman: "And if it were that all the trees in the Earth be pens, and the sees added to seven (more) seas be ink, (yet) will exhaust not the words of Allah ! Verily Allah is All Mighty, All Wise"; ("words" here refer to Creation as well as Legislation, vide Agha Pooya).

The Imam-e-Masoom (A.H.S.) says, "Those seven springs [that gurgled out during the time of Prophet Nooh's (A.H.S.) deluge too,] are

1) Spring of Kibreet, 2) Spring of Yemen, 3) Spring of Barhoot, 4) Spring of Tabriya, 5) Spring of Hamma, 6) Spring of Africa, and 7) Spring of Baahooran and the "words" here refers to WE Masoomeens whose virtues and greatness cannot be enumerated or can be gauged even if, as the verse expostulates, all the trees become pens and all the oceans together with these seven springs, become ink !!

The Imam-e-Masoom (A.H.S.) explaining about "the tree" which was prohibited for Adam and Eve (A.H.S.) was the Tree of Jealousy and Envy! For Allah had taken an oath from both that they shall never look with envy towards those whom Allah had created and exalted above them!

The Imam-e-Masoom (A.H.S.) narrates an anecdote about Ameer-ul-Mo'mineen (A.H.S.) to Yahya ibn Aktham saying, "A man came to my great-grand father Imam Ali ibn Abi Talib (A.H.S.) confessing a sin which he committed and implored Ameer-ul-Mo'mineen (A.H.S.) to punish him so that he does not have to undergo the punishment of the Day of Judgement. There was no witness to his sin and the Government for the sin did not catch him; he voluntarily confessed before the Imam (A.H.S.).

Ameer-ul-Mo'mineen (A.H.S.) told the man that the Holy Prophet had suggested three different types of punishments for the type of sin he has committed, and asked him which one of those three he preferred, to which the man replied, "The one most severest" ! Imam Ali (A.H.S.) said, "To burn alive in fire?!" The man answered, "I am ready". Accordingly, a pit was dug and was filled with raging fire. The man performed a 2 raka'at prayer and lifted up his hands for asking the pardon of Allah, and then suddenly started crying. He cried so piteously and wept so profusely that even Ameer-ul-Mo'mineen (A.H.S.) also cried and all those who had gathered around to witness the punishment being meted out to him also started lamenting and crying. The First Imam (A.H.S.) went to the man and said, "Get up, you have made the Sky and the Earth weep for you and all the Angels are so crying for you. Go, Allah has pardoned you, but remember, do not ever commit such a sin again !"

Now your question, Yahya ibn Aktham is, "How did Ameer-ul-Mo'mineen Ali ibn Abi Talib (A.H.S.) pardoned him from the punishment prescribed by Islam?" Listen! An Imam who is ordained by Allah to be Imam and who has been vested with the authority of punishing the wrongdoer by Allah also has the authority, again granted by Allah, to pardon him. Have you not heard what Prophet Soleiman told, "This is our gift, now give thou freely or withhold it, (for thou hast) not to render (any) account," verse 39, Chapter Saad!!

Interpretation of verse 27 and 28, from the Chapter Al-Furqan:

Book Al-Istedraak narrates from its own authentic sources that some people complained to Mutawakkil one day against Imam Ali al-Naqi (A.H.S.) saying that the Imam in his interpretation of these two verses from the Chapter Al-Furqan, "And on the day when the unjust one shall bite his hands saying: "Oh! Would that I had taken with the Apostle the (same right) path !" Verse 27. "Oh! Woe is me! Would that I had not taken such a one as my friend!" Verse 28, opines that the first and second Caliphs are being castigated in these Verses! Mutawakkil, a sworn enemy that he was of the Ahl-e-Bait (A.H.S.), asked them, "What should be done?" The people suggested that the Imam (A.H.S.) be called in public and then asked about the interpretation of these Verses. Accordingly, the Imam-e-Masoom (A.H.S.) was called and was asked by Mutawakkil to explain the two Verses and give his interpretation. Dear readers listen to the answer the Holy Imam (A.H.S.) gave and praise his wisdom; the Imam (A.H.S.) said; "When Allah the All Mighty, out of His Mercy and Magnanimity, has decided not to mention the names directly, and has thus covered them in a veil, do you then, O Caliph! want them to be named in public, and thus open the secret?" Mutawakkil hurriedly added, "No, no, never; I would never want such a thing." (One has to be discreet in talking!).

Baring his chest on his father's funeral:

Ibrahim ibn Khudaiyab Anbaari says Abu Aoun Arbash wrote in his letter to the eleventh Imam Hassan al-Askari (A.H.S.) saying that the people are considering it bad that the Imam (A.H.S.) went bare-chested in the funeral procession of his father Imam Ali al-Naqi (A.H.S.)! The eleventh Imam (A.H.S.) wrote him back, "O simpleton, what does it concern you? Open your ears and listen carefully, Prophet Moosa (A.H.S.) had bared his chest on the death of his brother Prophet Haroon (A.H.S.).

Listen! Some people are born mo'min and remain mo'min their entire life and die a mo'min! Some people are born kaafir and remain a kaafir and even die as kaafir. Yet there are some people who are born mo'min and remain mo'min their entire life, but at the time of their death, become kaafir! And you shall not die until you become a kaafir and you shall not have become a lunatic!" So it happened as the Holy Imam (A.H.S.) had told, the man Abu Aoun Arbash went mad and started talking nonsense, and also rejected the Imamiya School of Thought. Hence, his son locked him in the house and stopped people from seeing him and he ultimately died ! [This narration has been taken from the book Rijaal Kushi, page 480.]

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(bismillah)

(salam)

Sayings of Imam Ali-un-Naqi al-Hadi(A.S.)

1- Imam al-Hadi(A.S.) said to one of his adherents: In a friendly manner say to him: When Allah intends goodness for somebody, He makes him accept the blame of the friends.

2- Al-Mutawakkil (the Abbasid caliph) vowed he would give much money as alms if he would recover his health. When he was healthy, he wanted to fulfill his vow: therefore, he asked the scholars how much he should give as alms so as to be regarded as much money. The caliph then submitted the question before Imam Ali-un-Naqi al-Hadi (A.S.), who answered:

You should give eighty dirhams as alms. When he was asked about this definiton, the Holy Imam (A.S.) answered: Allah says to His Messenger (p): Allah has helped you on many occasions. (Holy Qur'an 9:25) As we counted these many occasions, they were eighty. However, Allah regarded them as many.

Al-Mutawakkil was pleased by this explanation and gave eighty dirhams as alms.

3- There are definite places in which Allah likes the servants to supplicate to Him. One of these places is the tomb of Al-Hussein: Master of the Martyrs (A.S.).

4 - Others will fear him who fears Allah. He who obeys Allah will be obeyed. He who obeys Allah will not care for the dissatisfaction of the creatures. He who enrages the Creator should be sure of encountering the dissatisfaction of the creatures.

5- No one can describe Allah with attributes other than these with which He describes Himself. How can anyone describe Him when senses are too short to perceive Him, illusions are too short to comprehend Him, ideas are too short to mark Him, and sights are too short to appreciate Him? He is remote in His nearness and near in His remoteness. He created the how without being asked "How?" and founded the where without being asked "where?" He is out of how and where. He is the One and Only. Exalted be His Majesty and sacred be His Names.

6- Al Hasan-bin-Mas'ud related: One day, one of my fingers was hurt, a rider hit me in the shoulder, and a crowd of people caused my clothes to be torn. In this manner, I visited Abul-Hasan Ali-bin-Mohammed (A.S.) and said: Allah protect me against the evil of such an ill-omen day."

Imam Al-Hadi (A.S.) worded: O Hasan, do you accuse the guiltless of your guilt while you are frequently visiting us?"

I then regained my intellect and noticed my flaw; therefore, I said, "O master, I seek Allah's forgiveness."

The Holy Imam (A.S.) said: O Hasan, what was the fault with days that you regard as evil portent while the fact is that you are punished for your own deeds during them?"

I said, "O Son of Allah's Messenger, I seek Allah's forgiveness and declare my repentance against so."

The Imam (a) then added: To dispraise days and regard them as evil portent is useless for you. Allah, however, will punish you for dispraising the days for matters that are out of their control. O Hasan, do you not know that the only rewarder and punisher for the deeds, sooner of later, is Allah?"

"I know, master," I said.

He (A.S.) then added: Do not repeat it again and do not say that days have any effect in the affairs of Allah.

"I will, master," I said.

7- He who feels secure from Allah's unexpected retribution and painful penalty will feel arrogant until Allah's act and inevitable decree (death) will befall him. He whomever receives evidence from his Lord will belittle the worldly misfortunes even if he is cut into pieces.

8- Dawud As-Sarmi related: My master Imam Al-Hadi (A.S.) ordered me to do many actions then he tested whether I had retained them all. When he noticed that I could not maintain them all, he took a pen and wrote down.

"In the Name of Allah the Beneficent the Merciful. I will remember it, Insha'Allah. All the matters are in Allah's hand

" I smiled and the Holy Imam(A.S.) asked me about the reason. I said, "Allah make me your sacrifice, this record reminds me of the report that one of our acquaintances related to me on the authority of your grandfather Imam Reza(A.S.). He said that whenever the Imam (A.S.) ordered of a matter, he used to write down: "In the Name of Allah the Beneficent the Merciful. I will remember it, Insha'Allah."

The Holy Imam(A.S.) said: O Dawud, I am honest to tell you that the neglector of the Bismillah is as same of the neglector of the (obligatory) prayers.

9 -The thankful of a grace should be happy for thankfulness more than it is for the grace.

10 - Allah has made this world for testing while He has made the life to come for receiving the result. He has also made the misfortunes of this world the cause of gaining the rewards of the life to come and made the rewards of the life to come as the compensation for the misfortunes of this world.

11 - The clement oppressor is about to be acquitted for his clemency, while the foolish one is about to extinguish the illumination of his right with the blows of his foolishness.

12 -You should present thorough obedience to those who present for you their thorough love and advice.

13 - Do not feel secure from those who disgraced their personalities.

14 - This world is like a market in which some profited and others lost.

15-Do not expect honesty and purity of intention from someone who has suffered from your malice; do not expect loyalty from one to whom you have been disloyal; do not expect goodwill from someone whom you regard with ill-will: his heart towards you is the same as your heart towards him.

16-Others will fear him who fears Allah.He who obeys Allah will be obeyed.He who obeys Allah will not care for the dissatisfaction of the creatures.He who enrages the Creator should be sure of encountering the dissatisfaction of the creatures.

17-You should present thorough obedience to those who present for you their thorough love and advice.

18-He who feels secure from Allah's unexpected retribution and painful penalty will feel arrogant until Allah's act and inevitable decree(death) will befall him.He whomever receives evidence from his Lord will belittle the worldly misfortunes even if he is cut into pieces.

19-There are definite places in which Allah likes the servants to supplicate to Him.One of these places is the tomb of Al-Husayn(A.S.),Sayyid ush-Shuhada(Master of the Martyrs).

:cry: :angel:

YA Allah

ELTEMASE DUA

fatemeh :cry: :wub: :angel:

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Imam al-Hadi’s Answers to Yahya bin Aktham's Questions

Musa bin Mohammed bin Ali Ar-Reza related:

I met Yahya bin Aktham in a public meeting and he asked me a number of questions.

I then came to my brother Ali bin Mohammed (peace be upon him) who addressed to me several admonitions that made me accede to the obedience to him. Afterwards, I said to him, “God make me your sacrifice. Son of Aktham asked me various questions and sought their answers.” The Imam (peace be upon him) laughed and asked whether I could answer him or not. “No,” answered I, “I could not answer them.” “What were they?” asked the Imam (peace be upon him). I answered, “He asked the following questions:

Regarding God’s saying: “The one who had knowledge from the Book said, ‘I can bring it to you before you even blink your eye,” was Solomon the prophet in need of the knowledge of his successor Aassif?

Regarding God’s saying: “He raised his parents on the throne and they prostrated themselves before him (Joseph),” did Jacob and his sons who were all prophets prostrate themselves for Joseph?

Regarding God’s saying: “If you have any doubt about what We have revealed to you (about the Day of Judgment and other matters of belief), ask those who read the Book that was revealed (to the Prophets who lived) before you,” who is the addressee in this Verse? If it was the Prophet (peace be upon him and his family), he then doubted the Book. If it was not him, to whom was the Book revealed then?

Regarding God’s saying: “If all the trees in the earth were pens and the ocean, with seven more oceans, were ink still these could not suffice to record all the Words of God. God is Majestic and All-wise,” what and where are these oceans?

Regarding God’s saying: “All that the souls may desire and that may delight their eyes will be available therein (in Paradise),” Adam’s soul desired for eating from that wheat, why was he then punished for so?

Regarding God’s saying: “He grants… pairs of offspring to whomever He wants,” how should God marry two of the same sex while He punished some people because they committed homosexuality?

Regarding God’s saying: “Let two just people witness the divorce,” how is the testimony of a single woman admissible, while it is inadmissible in other situations?

Ali (peace be upon him) said that the way of distinguishing the sex of the hermaphrodite –for defining their shares of inheritance- is to test their way of urination. Who should look at them while they urinate? If it is proved that the hermaphrodite was female, how is it then allowable for strange men to look at her organ of urination? If it was a male, how is it then allowable for women to look at his organ of urination? In addition, the self-testimony is inadmissible?

A man was in his way when he noticed that a herdsman was copulating with one of the sheep. As soon as the herdsman knew that the man was watching him, he pushed that sheep among the herd and it was not distinguished. What is the legal way of slaughtering that sheep? Is it halal or haram to have from its meat?

It is familiar that the qira’a in the night prayers –Maghrib and Esha’ Prayers- can be only recited loudly. It is also known that the Fajr Prayer is one of the day prayers. Why is it then obligatory to raise the voice when reciting the qira’a of the Fajr Prayer?

About Ibn Jurmouz, Ali (peace be upon him) said: “The killer of the son of Safiyya will be in Hell.” Why did Ali (peace be upon him) not kill Ibn Jurmouz while he was the imam?

In the battle of Siffin, Ali ordered his army to kill all the attackers, the absconders, and the wounded, while in the battle of Al-Jamal, he did not permit any soldier to kill an absconder or a wounded. Moreover, he declared that everybody who would keep himself indoors or disarm himself would be safe. If this ruling had been true, the other should have been wrong.

Should those who confess of committing sodomy encounter the doctrinal provision, or should they be acquitted?”

After he had listened to the questions thoroughly, Imam Al-Hadi (peace be upon him) ordered me to write down the answers -in a form of a message to Yahya bin Aktham; the asker-.

In the Name of Allah the Beneficent the Merciful

God guide you to the right.

I have received your questions through which you want to test us out of your obstinacy so that you may find a gap for which you may criticize us.

God reward you according to your intention.

We, hereby, explain your questions. Lend your ears, open your mind, and engage your heart for receiving our answers. You have been subjected to the argument. Peace be upon you.

Regarding your question about God’s saying: “The one who had knowledge from the Book said, ‘I can bring it to you before you even blink your eye,” that one was Aassif bin Burkhiya. Solomon the prophet (peace be upon him) was not in need of the knowledge of Aassif, but he wanted to introduce him as his successor before his nation that included people and jinn. The knowledge of Aassif was only a part of Solomon’s knowledge that he delivered to his successor according to God’s instructions so that the nation would not conflict on the question of the prophet’s succession. During the lifetime of David the prophet (peace be upon him), God instructed Solomon to solve a problem so that people would recognize his prophesy and leadership after his father –David the prophet (peace be upon him)- and they would be subjected by that argument.

Regarding the prostration of Jacob (peace be upon him) and his sons, it was out of their obedience to God and affection of Joseph (peace be upon him). It was similar to the angel’s prostration before Adam (peace be upon him). That prostration was not intended to Adam personally. It was a sign of their obedience to God and love to Adam (peace be upon him). Thus, Jacob the prophet and his sons including Joseph prostrated themselves as a sign of showing gratitude to God for their reunion. At that very time, Joseph the prophet (peace be upon him) shows thankfulness to God by saying (as the Quran relates):

My Lord, You have given me the kingdom and taught me the meaning of dreams. You are the Creator of the heavens and the earth. You are my Guardian in this world and in the life to come. Make me die as one who has submitted to the Will of God and unite me with the righteous ones.

Regarding your question about God’s saying: “If you have any doubt about what We have revealed to you (about the Day of Judgment and other matters of belief), ask those who read the Book that was revealed (to the Prophets who lived) before you,” the addressee in this Verse was the Prophet (peace be upon him and his family). He, however, had no doubt about what was revealed to him, but the ignorant ones used to wonder why God had not appointed one of His angels as the apostle, since there was no difference between the current apostle and them, for both were having food and drink and walking in marts. Consequently, God revealed to His apostle to, “ask those who read the Book that was revealed (to the Prophets who lived) before” him, in the attendance of those ignorant ones, whether God had appointed as apostles other than ordinary people who were having food and walking in marts or not. The Prophet (peace be upon him and his family) had no doubt due to which God said: “If you have any doubt.” The doubt was mentioned out of God’s fairness. –Because the others had doubt about it, God added His Prophet, who had no doubt at all, with them so that they would feel equality. God says:

If anyone disputes (your prophesy) after knowledge has come to you, say, "Let each of us bring our children, women, and ourselves to one place and pray to God to condemn the liars among us,"

In this holy saying, God did not accuse them of being the lying party, yet they were actually the lying party, because they would have rejected that assembly of condemning the liars if they had been accused of being the liars. God has already known that the Prophet would convey the messages perfectly and that he would not be a liar. In the same way, God has known that the Prophet (peace be upon him and his family) had no doubt about what was revealed to him, but He only wanted to compare him to the others out of His ultimate fairness.

Regarding your question about God’s saying: “If all the trees in the earth were pens and the ocean, with seven more oceans, were ink still these could not suffice to record all the Words of God. God is Majestic and All-wise,” it is quite true that the words of God will not come to an end even if they are recorded with pens that are made of all the trees on this earth and ink that is extracted from all the oceans on this earth. These oceans are Spring of Sulfur, Spring of Nemr, Spring of Barahut, Spring of Tabariya, Spring of -hot water of- Sabthan, Spring of –hot water of- Africa (named Lasnan), and Spring of Bahroun. We are the endless words of God and our merits are innumerable.

All what a soul desires and may delight the eye, including food, drinks, and means of amusement, are found in Paradise. All these were permitted for Adam (peace be upon him) to have except a certain tree against which God warned Adam and his wife. That was the tree of envy. God instructed them not to envy those whom He preferred to other creatures. Adam, however, forgot this instruction when he envied (others). God did not find him a good self-determining.

In His saying: “He grants… pairs of offspring to whomever He wants,” God means that He may gift with boys and girls together. Every pair is called, ‘zawj’. God the Majestic is too elevated to refer to that which you intend for the purpose of gaining a permission to commit it. “For those who do so have committed a sin and on the Day of Judgment their torment will be double. They will suffer forever in disgrace,” unless they repent to God.

The one woman whose testimony is sufficiently acceptable is the midwife provided that her testimony is sound. In case her testimony is dissatisfied, there should be two women who supplant a single man necessarily. Because a man cannot supplant two women in testimony, it is admissible for one woman to testify if she swears.

Regarding your question about the problem of distinguishing the sex of the hermaphrodite, Imam Ali (peace be upon him) has already solved this problem when he instructed: “Expert people should stand beyond the hermaphrodite with a mirror in the hand of each. They should look in the mirrors at the ghost of the hermaphrodite to distinguish the sex.”

Regarding the herdsman who copulates with one of the sheep, he should slaughter and burn that sheep if he recognizes it. If not, he should divide the herd into two parts and cast lots. He then should divide the losing part into two halves and cast lots. He should keep on doing so until two sheep remain. Lots should be cast with these two sheep so that one of them will be slaughtered and burnt. Thus, the other sheep will be saved.

The qira’a of the Fajr Prayer should be recited loudly because the Prophet (peace be upon him and his family) used to offer that prayer before daybreak. It therefore should be reckoned with the night prayers.

Regarding Imam Ali’s saying: “The killer of the son of Safiyya will be in Hell,” he (peace be upon him) copied it from the Prophet (peace be upon him and his family). Ibn Jurmouz was one of the Kharijites who mutinied against Imam Ali (peace be upon him) and were killed in the battle of An-Nahrawan; therefore, Amirul Muminin did not kill him in Basra (after he had killed Az-Zubair).

Regarding your wonderment that Imam Ali (peace be upon him), in the battle of Siffin, ordered his army to kill all the attackers, the absconders, and the wounded, while in the battle of Al-Jamal, he did not permit any soldier to kill an absconder or a wounded and declared that everybody who would keep himself indoors or disarm himself would be safe, I answer you that the commandment of the adversary army in the battle of Al-Jamal was killed and they remained without a commander. Therefore, they returned home without having the intention to fight, oppose, or breach their allegiance to the leadership of Imam Ali (peace be upon him). They were pleased when they were left alone. The ruling, in such cases, is to stop fighting them and to abstain from injuring them as long as they did not seek for help against the other party. The adversary army in the battle of Siffin were referring to a prepared group and a leader who was equipping them with weapons—armors, spears, and swords. He was paying them seductive salaries, planning for them, visiting the ill, healing the broken, medicating the wounded, preparing a riding animal for the walkers, providing the naked with clothes, and encouraging them to return to the battlefield when they were defeated. For that reason, Imam Ali (peace be upon him) did not treat those individuals as same as the soldiers who were in the battle of Al-Jamal and did not apply the rulings of fighting the monotheists to them. The Imam explained these rulings for them and they had the freedom to reject or repent to the right. The ruling of the rejecters was to fight them with the sword (weapons).

Regarding your question about the individual who confesses committing sodomy, I answer that the representative of God may apply the punishment of God on that individual or acquit him because God acquits. This is clear in God’s saying:

This is Our gift to you so give them away free or keep them as you like.

You should know that the previous explanations were the answers of all of your questions.

Source:

Tuhaf al-Uqoul

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Imam Ali Naqi (A.S.)- Life History

Written by Maulana Ali Naqi Naqvi

Direct Link: http://www.almujtaba.com/Jtest/index.php/left-menu-articles/48-imam-ali-al-hadi-as/1223-imam-ali-naqi-as-life-history

Name and Lineage

His blessed name was Ali, kunniyat Abul Hasan and appellative Naqi. Since prior to him, Abul Hasan had also been the kunniyat of Hazrat All Murtaza AS and Imam Ali Riza (A.S.) hence he is called Abul Hasan ‘the third'. His esteemed mother was Samana Khatoon.

Birth and Rearing

He was born in Madinah-e-Munawwarah on 5 th of Rajab 214 A.H. He passed only six years of life under the benign shadow of his father. Thereafter, at this very tender age he was separated from his esteemed father. Imam Muhammad Taqi (A.S.) had to undertake the journey to Iraq where he embraced martyrdom on 29” Dhil Qadah 220 A.H. Thereafter, the responsibilities of Imamate devolved on Imam Ali Naqi AS. In the absence of his father, there was no other centre left that could be deemed to be the means of his ascendancy to the heights of profound knowledge and scholastic accomplishments except the cradle of the divine bosom wherein he was nourished and nurtured.

Changes of Regimes

The tenure of Imamate of Imam Ali Naqi (A.S.) commenced during the regime of Motasim Abbasi. Motasim died in 228 A.H. and Wathiq Billah ascended the throne. In the year 236 A.H. Wathiq Billah left the world. He was succeeded Mutawakkil, the infamous diehard tyrant and bloodthirsty enemy of Ahle Bait. Mutawakkil died in 250 A.H. and Muntasir Billah assumed the charge of the caliphate. He died just after six months and Mustaeen became the ruler. In 253 A.H. Mustaeen had to abdicate the kingdom and also lose his life and Motaz Billah became the king. He was the last king during the life span of Imam Ali Naqi (A.S.).

Sufferings and Afflictions

Motasim did not meddle with the activities of Imam AH Naqi (A.S.). This was either because of the political worries he was facing owing to the ongoing war with the Romans and the internal disturbances that were rocking the capital city of Baghdad as a result of the disruptive activities of the Abbasides, or because of the young age of the Imam*-8-. Imam (A.S.), therefore, continued to discharge his obligations in Madinah calmly and peacefully.

After Motasim. Wathin also did not take any hostile step against him. But no sooner had Mutawakkil assumed charge of the Kingdom than a flood of travails and sufferings surged forth to engulf Imam Ali Naqi (A.S.). Mutawakkil was Wathiq's brother and the son of Motasim. He surpassed all his forefathers in his I animosity towards the Prophet' (SAW) progeny.

During the span of sixteen years since the assumption of the charge of Imamate, Imam All Naqi's (A.S.) reputation had spread throughout the Islamic domain and ardent lovers of the teachings of Ahle Bait were continuously heading towards this guiding light. Mutawakkil had been in the saddle just for four years when the governor of Madinah, Abdullah bin Hakim commenced his hostile activities against Imam Ali Naqi (A.S.). First of all he himself started inflicting various kinds of hardships on the Imam*-8-. Thereafter, he wrote letters of complaints against him to Mutawakkil of the same pattern as were sent in the past their adversaries. For example, it was complained that he had been accumulating around him resources with the intention to capture power and that the number of his followers had increased to such an extent that he could take up arms against the government any time.

The Imam (A.S.) came to know of his communications in time. For argument's sake, almost simultaneously, he himself wrote to Mutawakkil giving an account of the hostile stance of the governor of Madinah towards v,;™ ™H HAW he was misrepresenting the facts. For, political considerations Mutawakkil gave due honour to the letter of Imam *s and dismissed the said governor of Madinah. But, simultaneously, he dispatched a contingent of army under the command of Yahya bin Harthma and apparently in a friendly way, insisted that the Imam AS should come and stay in the capital city o1 Samarra for some time and then go back to Madinah.

The Imam was fully aware of the real intent behind this request. He knew that this seemingly supplicatory invitation to Samarra was in fact an order of banishment from his hometown. But he also knew that refusing to comply would be of no avail because it was certain that in that case the mode of the invitation would assume a different shape after which departure would become unavoidable. No doubt leaving Madinah for ever was as agonising for him as it had been earlier for his pious and august forefathers, Hazrat Imam Husain (A.S.), Imam Musa Kazim (A.S.) Imam All Riza (A.S.) and Imam Muhammad Taqi (A.S.). It was virtually a legacy for him. Still, eyewitnesses say that at the time of his departure from Madinah his emotions were so intense that it moved everybody and there was great wailing and weeping amongst his friends and companions.

Mutawakkil's letter to the Imam (A.S.) showed sincere attachment towards him and exhibited an intense desire to pay homage to him. The army contingent that was sent to accompany him was ostensibly meant for ensuring a safe as well as a dignified journey for him and, also, to serve as his retinue. But when the Imam (A.S.) reached Samarra and Mutawakkil was informed of his arrival, his initial and regrettable attitude was that instead of welcoming the Imam*s or, at least, receiving him in his court, he ordered him to be lodged in Khan-us-Salik (which means a place for housing beggars). This gives an idea of the nature of the place where he was made to stay. It was a dilapidated structure in a desolate place far from the city where the Imam (A.S.) was forced to stay. Although, these pious souls themselves never considered it humiliating to sit by the side of the poor and indigent persons and always shunned outward formalities but in any case Mutwakkils intention behind his stayed there for three days. Thereafter, Mutawakkil kept him under detention in the custody of his chamberlain, Razzaqi, and forbade people in general from visiting him.

As in the case of Imam Musa Kazim (A.S.) during the period of his incarceration, even the most cruel of his custodians were so much impressed by his innocence and righteous bearing that they were compelled to adopt a lenient attitude towards him The same thing happened in respect of Imam Ali Naqi (A.S.). It was as a result of the manifestation of the identical attributes by him that only after a short period Razzaqi was so deeply impressed by the loftiness of his virtuous life style that instead of tyrannizing the Imam (A.S.) he began giving him relief and providing comfort to him. But this change in his behaviour could not escape Mutawakkil's notice for long. When he came to know of it, he transferred the Imam (A.S.) from the confinement under Razzaqi, to the custody of another man, named Saeed. This man was very cruel hearted and used to torment the Imam (A.S.) relentlessly. No further transfer of charge was considered necessary after this. The Imam (A.S.) remained under his custody for full twelve years. In spite of all the sufferings he had to bear, the Imam (A.S.) continued to pass his days and nights that in the worship of God. Fasting in the day and offering prayers throughout the night was his routine. Though kept secluded and in captivity, it was not possible for the regime to restrain people from talking about him outside the four walls of the prison. The result was that although he remained confined within a narrow and dark room people were talking about him all over Samarra and perhaps in every house in Iraq . Consequently, for keeping a person of such a nature and character in captivity, a feeling of aversion against the tyrannical attitude of Mutawakkil was fast spreading among the people all around.

After a while a time came when Fateh bin Khaaan. In spite his affectionate leanings towards the progeny of the Prophet became Mutawakkil's minister solely by virtue of his ability, his acumen and mental capabilities. As a result of his intercession Mutawakkil changed the Imam (A.S.) imprisonment into house arrest. He also granted him a plot of land and allowed him to build a house and reside therein on the condition that he would not leave Samarra and that Saeed would continue to keep a watch on his movements, his correspondence and his contacts and associations. During this period also his contented bearing and spirit of renunciation were note-worthy. In spite of his continued stay in the capital he never made any request to Mutawakkil, nor show any sort of favour or mercy from him. He continued to lead the same life of abstinence and devotion to God during this period as he used to when in prison. Whatever change there was it was in the attitude of the oppressor. The life pattern of the oppressed remained unchanged. But even this period was not altogether that of rest and peace. During this phase also he had to face sufferings of various nature that were more mental than corporal. For example. A search was conducted in his house to find out if there were arms and letters that could provide proof of his opposition to the government. Although nothing of this sort was found but for a man of sublime status and innocence the very act of carrying out such a search must have been very agonizing. Far more distressing was the occasion when he was called to the royal court when a wine drinking spree was on. Mutawakkil and all the courtiers were immersed in merry-making and joyous exultation. On top of all this was the insolent behaviour of the haughty, shameless and ill-mannered monarch who had the temerity to offer to the Imam (A.S.) a bowl of wine. The annoyance caused to the infallible guardian of the Islamic Shariat was much more painful than an injury inflicted by arrows and daggers. But ImamAS, with utmost patience, solemnity and composure, declined the offer in the following words: “Please excuse me from it. My flesh and blood as well as those of my forefathers have never been polluted with this.'

Had any life been left in the sensibilities of Mutawakkil, he would have felt the impact of this simple but dignified reply But he showed his imperviousness by another atrocious request. He said to the ImamAS to at least sing a song. The Imam (A.S.) replied that he was not conversant with that art also. Lastly, he pressed the Imam (A.S.) to recite some verses in whatever manner he wished to. Had there been a sentimental person he would have probably lost his balance of mind at this insolent and derisive behaviour of the frivolous ruler. But he was a man of dignified personality, a mountain of forbearance and loftiness, with a responsibility to attain the perfection of character strictly in conformity with his obligations. Coming out of the sphere of things forbidden by Shariat, now when it came to the demand for recitation of verses only, the Imam (A.S.) ,considering this an opportune occasion for propagation and preaching of the matters of faith, started reciting the following verses in a deep emotional voice that transformed the assembly of merry-making into one of preaching. The following verses were recited by the Imam (A.S.)'

They stayed on mountaintops strictly guarded, But could not save themselves even when protected by the . valiant ones, The grandeur of high bastions had to come down, Then, what ultimate baneful dwelling they got in the corner of grave, The voice from Heaven called out to them after burial: Where are the throne, the crown and the clothing of the body? Where are the fnrt>v //»/»* ramnlnpd concealed under the veils, Protected from dust by these coverings, The voice of the grave seemed to say in reply. Those faces are now the dwelling abode of worms, The food they had eaten and the wine they had drunk beyond measure. Have resulted in making them today the food (of worms).

The verses were recited by the ImamAS with such a feeling that the conviviality in which Mutawakkil and his courtiers were engrossed went topsy turvy and goblets of wine dropped from their hands. The entire congregation burst into tears; so much so that even Mutawakkil himself started crying loudly and uncontrollably. When crying ceased, Mutawakkil let the ImamAS depart, whereupon he returned to his house.

Another extreme mental agony which the Imam A.S. had to bear during this period was caused by the excessively oppressive orders issued by Mutawakkil in respect of the pilgrims visiting Najaf and Karbala . He issued general orders throughout the Kingdom to the effect that no body should visit the shrines of Ameerul Momineen Hazrat All ibne Abi Talib (A.S.) and of Imam Husain*-8-, and that it would be lawful to shed the blood of any person who violated this order. Not only this but he also ordered that the buildings of the shrines at Najaf and Karbala should be razed to the ground; all the mausoleums should be dug up and the entire land surrounding the grave of Imam Husain (A.S.) should be utilised for cultivation. It was impossible for the devotees of the Prophet's progeny to easily abide by the prohibitory orders. The result was that thousands of innocent persons were massacred and their corpses were left wallowing in blood. Can there be any doubt that the killing of every single individual was as shocking for the Imam (A.S.) as the slaying of any innocent relative of his own would have been. He was besieged in such an environment of tyranny and persecution that it was not possible for him to communicate with his followers and give them special instructions in respect of the rightful performance of their obligations according to the Shariat in the prevailing circumstances. This sorrowful state of affairs continued to persist not for one or two years but till the last moment of Mutawakkil's life.

Moreover, it was customary to make derisive references by way of mimicry in respect of Ameerul Momineen Hazrat Ali ibne Abi Talib (A.S.) in the court of Mutawakkil whereupon Mutawakkil himself along with all his courtiers would jestingly burst into laughter. It was such an insulting spectacle that once Mutawakkil's son could not contain himself and said to Mutawakkil: “It might some-how be alright for you to use certain expressions about Hazrat Ali (A.S.), but when you affirm your relationship with him, why should you tolerate such utterances against All from these wretched people? Therefore instead of being affected by his son's words, Mutawakkil used extremely derisive language for him and composed two verses and gave them to the singers of his court. These verses contained abusive expressions about his son with respect to his mother. The singers used to sing these verses and Mutawakkil would burst into laughter.

Another event of this period is not any less regrettable. One Ibne Sikkeet Baghdad!, who was acknowledged as an authority on Arabic syntax and lexicology was appointed by Mutawakkil as tutor of his two sons. One day Mutawakkil asked him whether he had more affection for his two sons or for Hasan (A.S.) and Husain (A.S.). Ibne Sikkeet was no doubt forced by compulsions of the time to serve under Mutawakkil but his heart was kindled with the light of the love of Ahle Bait. He lost his composure on this query by Mutawakkil and looking straight into his eyes said unhesitatingly: “What to talk of any comparison with Hasan (A.S.) and Husain (A.S.) I have much more love for Qanbar, the slave of; Ali (A.S.) than for your two sons.” As soon as Mutawakkil heard this reply he went livid with rage and ordered that Ibne Sikkeet's tongue be pulled out right from the larynx. The order was complied with and thus this lover of the Prophet's progeny embraced martyrdom.

Although these happenings had no direct corporeal connection with the person of Hazrat Imam AH Naqi (A.S.) but God knows that every such occurrence was like a sword's edge J driven not across the throat but into the very heart of the Imam AS closely or even remotely connected with him was released or m satisfied with that. Things had come to such a pass that even his offspring had turned his mortal Mimtasir got Mutawakkil killed through his own personal slave Bagher Roomi by his own sword in his own bedroom. In this way the people got rid of this tyrant and Muntasir was declared as caliph

Immediately after occupying the throne Muntasir abrogated all the tyrannical orders of his father and granted general permission for pilgrimage to Najaf and Karbala . He also got the sacred shrines re-built to some extent. He also did not take any oppressive steps against Imam AH Naqi (A.S.). But Muntasir did not live for long. He left the world only after six months. After Muntasir no instances of ill treatment of the ImamAS are reported against his successor, Mustaeen also.

Because the ImamAS had built his own house and had settled in Samarra permanently, therefore, either he himself did not think it advisable to return to Madinah or the rulers of his time did not want him to do so. In any case the lmam (A.S.) continued to stay in Samarra . As there was no obstruction on behalf of the government during this period, seekers of knowledge having affiliation with the house of the Prophet*A being somewhat reassured, began to assemble in large numbers to benefit from his teachings. Consequently, Motaz, who had succeeded Mustaeen, developed a hostile attitude towards him and ultimately put an end to his life.

Manner and Attributes

The life style, manners and other noble qualities of the ImamAS were the same as were exhibited distinctly by every individual member of this line of the infallible ones in his time. Whether in captivity or under surveillance or when free from all sorts of restrictions, at all times and in every situation they always remembered God, remained engrossed in His worship, eschewing dependence on fellow beings, firm of purpose, patient and persevering, unruffled by miseries swarming in from all sides, dealing even with their enemies with forbearance and kindness and helping the indigent— these were the qualities that were also found prominently in Imam AH Naqi

During his captivity, irrespective of his place of detention, would always have a grave dug out and complete in all respects in front of his place of offering prayers. When people showed fear and astonishment at this spectacle, he would say that he had the grave ready before his eyes in order to keep his heart always conscious of the inevitability of death. In fact, it | was a silent and practical rejoinder to the demand of the forces P of oppression for submission and abandonment of the teachings P of true Islam. That is, he just wanted to impress the rulers of the day that the utmost that they could do was to take one's | life. But when one was so prepared for death as to always have a grave ready before him, how could he be frightened into submission by a tyrannical regime? But at the same time the P ImamAS kept himself strictly aloof from political intrigues and conspiracies and from taking any improper step against the ] government of the day. So much so, that in spite of his permanent stay in the capital and the most rigid spy ring of the government no such accusations could ever be levelled against him and the government could never find any ground whatsoever that could justify any hard action against him. This was despite the fact that the foundations of the Abbaside rule had become so hollow that almost every day mischief in the form of a fresh conspiracy was raising its head in the capital.

The hostile instance towards Mutawakkil of his own son Muntasir and the animosity of his dearest slave Bagher Roomi, disintegration amongst the nobles of the State after Muntasir, that led to the loss of Caliphate by Mutawakkil's sons, the uprising by Yahya bin Umar bin Yahya bin Husain bin Zaid Alvi in Kufa during the regime of Mustaeen, taking possession of the territory of Tabristan by Hasan bin Zaid called Daiyul Haq and subsequent establishment of a permanent and independent state by him, then the mutiny of the Turkish slaves in the capital, fleeing of Mustaeen from Samarra to Baghdad in me capital, fleeing of Mustaeen from &amau« and then being put to sword at the hands of Motaz Billah, the opposition of the Romans in the time of Motaz Billah and his apprehension of danger from his own brothers, ending of the Mowaid's life and the imprisonment of Mofiq in Basra the notable events of the period.

In all these tumultuous and turbulent situations and uprisings not even a remote pretext could be found for casting the slightest doubt on Imam Ali Naqi's (A.S.) involvement in them. Is this role of the ImamAS not contrary to that of the people who are prone to be led away by their sentiments on such occasions? This attitude of the Imam (A.S.) was towards a regime which he not only considered as unlawful but at the hands of which he had faced banishment, imprisonment and humiliations. But his was a soul completely devoid of all base passions. This living and perfect manifestation of the greatness of human self considered any exploitation of situations of turmoil and reaping of benefit from accidental chances against his selflessness, his righteousness and his truthfulness that were weightier than the mountains. Accordingly he always kept himself aloof from these intrigues considering it against his lofty ideals and code of conduct to attack adversary from behind.

Manners and Virtues

In respect of his manners and qualities, Imam Muhammad Taqi (A.S.) occupied that lofty position of humaneness that is the distinguished characteristic of the Prophet (SAW) and his progeny. The predominant feature of his life style was to meet everybody with humility, to help the needy, to maintain human equality and observe simplicity. To offer help to the indigent secretly, to treat not only friends but even adversaries kindly and politely, to be attentive in entertaining the guests and to keep the springs of bounties overflowing for those thirsty for religious and scholarly knowledge, were his chief occupations. His life pattern was exactly the same as that of the other members of this chain of the infallible ones whose life history has already been given in earlier chapters.

The worldly people who did not have a full idea of the greatness of his soul must have certainly been under the impression that the very fact of a small child becoming the son in-law of the emperor of a great Muslim empire must alter his thoughts, nature, behaviour and habits and, thus, completely remould his life style. In fact this must have been an important objective before Mamun's shortsighted vision. The animus of the Abbasides or the Umayyad kings was not so much against the members of the Prophet' (SAW) progeny as for their extraordinary God-given qualities. They were ever endeavouring to break that centre of lofty manners and humaneness that was established at Madinah and had become nucleus of exemplary spirituality against the material power of the realm. Accordingly, in desperation, they devised and tried various means with a view to achieving this objective. The demand of oath of allegiance from Imam Husain (A.S.) was one form of it and the appointment of Imam Riza (A.S.) as heir apparenl another. Only outwardly in one case the method of dealing with the situation was hostile and in the other, seemingly devotional. Just as Imam Husain (A.S.) was martyred when he refused to pledge allegiance, Imam Riza (A.S.), being out of step with the materialistic objectives of the regime, was silenced for ever through poisoning.

Now from the point of Mamun it was a valuable opportunity. The successor of Imam RizaAS was a mere child of about eight years who had been separated from his father three years back. The political sagacity of Mamun made him wrongly expect that it would be very easy to bring over that child to his own way of life after which the still and silent but extremely dangerous centre that was firmly established against the government of the day would be destroyed for ever.

The failure of Mamun in his plan related to the appointment of Imam Riza (A.S.) as the heir apparent was not deemed by him as a ground for any disappointment. He felt so because the life pattern of Jmam Riza (A.S.) was firmly based on a particular principle. If it did not alter, it did not follow that Imam Muhammad TaqiAS, after having been brought in the palace environments right from the early formative years, would stick to his forefather's princioled wav of life.

Except those who were conversant with the God-gifted perfections of these chosen beings, everybody in those days must have been of Mamun's mind. But the world was amazed to see that the eight year old child who had been made the sonin-law of the emperor of the Islamic domain, was so steadfast in following his family traditions of sobriety and uprightness and its principles that he refused to stay in the imperial palace after marriage and, while in Baghdad insisted on residing in a rented house. An idea of the strong will power of Imam Muhammad Taqi (A.S.) can be had from another event. Usually when the bride's family financially occupies a higher place it prefers that the sonin-law should reside with it in the same house; if not, at least in the same town. But Imam Muhammad Taqi (A.S.), only a year after the marriage, forced Mamun to let him (and his wife) return to Madinah. Certainly, this must have been extremely unpalatable for a loving father and a powerful potentate like Mamun. But he had to bear the pain of separation of his daughter and let the Imam AS return to Madinah along with Ummul Fazl. After coming to Madinah the style of functioning of the household was the same as before. There was no gatekeeper, no check and restraint, no pomp and show, no particular meeting time and no discrimination in dealings with the visitors. Mostly the ImamAS used to sit in the Prophet's mosque where Muslims in general came to benefit from his preachings and counseling. Narrators of traditions used to put questions about traditions and scholars would place their problems before him and seek solutions. It was evident that it was surely the successor of Imam Jafar SadiqAS who, occupying the same seat of learning, was providing guidance to the people.

With regard to household affairs and matters relating to conjugal life, he kept Ummul Fazl confined within the bound within which his forefathers used to keep their wives. He d not at all care for the fact that his wife was the daughter of the emperor of his time. Therefore, in the presence of Ummul Fazl he married an esteemed lady from amongst the progeny of Hazrat Ammar Yasir. It was the divine will that the chain of Imamate should continue through this lady who became the mother of Imam Ali Naqi (A.S.). Ummul Fazl dispatched a written complaint to her father in his regard. For Mamun also this event must not have been any less painful. However, he had now no option but to bear with what he had himself done. He wrote to Ummul Fazl in reply that his objective in marrying hei with Abu Jafar (A.S.) was not to make unlawful for him that God has made lawful. He forbade her writing such letters to him in future.

By writing this reply he had only tried to wipe off his own humiliation. There are instances before us where in the presence of a venerable lady, from religious point of view, the husband did not take a second wife during her lifetime. Hazrat and Hazrat Fatima Zahra (A.S.) are examples in this respect. In their lifetime neither the esteemed ProphetSA nor Hazrat Ali Murtaza (A.S.) even thought of having a second wife. But to confer this distinction on the daughter of an emperor simply because she was the daughter of such a person, violated the Islamic spirit of which the progeny of Muhammad (SAW) was guardian. Therefore, Imam Muhammad Taqi (A.S.) considered it his duty to follow a path different from theirs (that is, having a second wife in the lifetime of the first one).

Martyrdom

The Imam (A.S.) breathed his last on the 3 rd of Rajah 254 A.H. in Samarra during the tenure of Motaz Billah. On that occasion only his son, Imam Hasan Askari (A.S.),was with him who recited the last prayer and performed the funeral rites and buried his body in the main hall of the house in which he was residing. Presently, his shrine stands there and is visited by his devotees.

Source: http://www.baabeilm.org

Direct Link of the article: http://www.almujtaba.com/Jtest/index.php/left-menu-articles/48-imam-ali-al-hadi-as/1223-imam-ali-naqi-as-life-history

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(bismillah)

(salam)

My congratulations to Imam Zaman (atfs) on the birth anniversary of his great grandfather, Imam Ali ibn Muhammad Al Naqi Al Hadi (as) [10th Imam] .

Please take some time in your day to recite the ziyarat of this imam (as) which can be found here: http://www.ziaraat.org/naqi/naqi.php

Yes its a little long but if you claim you would do anything for your Imam (as) surely a ziyarat isnt a problem.

The Imam also has a special salawat and I urge you to repeat this as many times as you can: http://www.ziaraat.org/naqi/salwat.php

I want to bring to your attention that the 10th Imam (as) brought us Ziyarat e Jaamea, considered to be the most comprehensive ziyarat and can be recited at any shrine and any place.

" Ziarat Jamea Kabira

This Ziarat* awarded by the tenth holy Imam of the Shi'ites Hadrat Imam Ali an-Naqi (A.S.) to Musa ibne Abdullah Nakhee at his request to teach him a comprehensive way of paying homage to any of the infallible Imams during pilgrimage in their shrines or from far away places is an excellent lesson on Imamat by the Imam himself.

Whoever recites this ziarat with love and cognizance of the divinely appointed Imams is purified from diseases of soul and body and all worries if the Imam intercedes for him. A pilgrim, who obeys the Imam, refrains from all sins and all of his good deeds which lack in perfection are accepted by Allah.

First recite the 'Kalima', then Takbir 100 times, then recite as follows: http://www.ziaraat.org/other/jamia_kabeer.php "

Lastly, please recite a surah fatiha and salawat and gift it to the 10th Imam (as)

Shukran

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(bismillah)

(salam)

How much do we actually know about our 10th Imam [as]?

I don't know about anyone else, but personally I do not know much about him. Hardly about him.

The reason why I made this thread is, I want us to find facts about Imam al-Hadi [as] and post them here so that we may get to know him better and become closer to him. Maybe other people could make threads for the other Imams [as] too, or every few days I will make a new thread for a different Imam [as] so we go through a gradual learning process.

Please avoid large copy and pastes, I believe we will learn more if people post small things and we read each post one by one.

I will start off with his epithets.

His Epithets

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

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

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

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

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

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

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

Al-Ameen (trustee on religion and life)

At-Tayyib (generous, kind-hearted, good-natured…)

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

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

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

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

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

Al-Khalis (pure from every defect and bad)

(wasalam)

Edited by Shia_Debater

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The virtue of the ulama during the time of occultation

"Imam al-Hadi (a.s.) talked about the virtue of the ulama during the time of the occultation of his grandson Imam al-Mahdi (a.s.). He said, ‘If, after the occultation of Imam al-Mahdi, there will be no ulama who will invite and guide to him, defend his religion with clear proofs, and save the weak faithful from the traps of Iblis and his followers and from the traps of the enemies of the Ahlul Bayt (a.s.), no one remains unless he will apostate from the religion of Allah, but it is they who will hold the hearts of the weak of the Shia as a shipper when holding the rudder of his ship. Those are the best of people near Allah.’"

http://www.maaref-foundation.com/english/library/pro_ahl/imam10_hadi/the_life_of_imam_hadi/03.htm

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(salam)

"Better than the good deed is the one who performs it. And more beautiful than the beauty (of speech) is the sayer of it (decent words). And superior to the knowledge is it's bearer and carrier. And worse than the evil is it's attracter. And more horrible than the horror is the one who rides it."

- Imam Ali an-Naqi al-Hadi (as)

On this tragic and sad occasion we extend our Heartfelt Condolences to all the lovers of Holy Ahlul Bayt(A.S.) and to our present Imam Al-Mahdi(atfs) (May Allah Hasten His Appearence).

10thWafat.gif

(wasalam)

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(bismillah)
10294446_649737328432538_162116743863190
In the city of Samarra, at the time of Imam Al-Hadi (peace be upon him) a significant number of Shia noble men came together and Imam managed to direct them and deliver the message of Imamate across the world of Islam through their help by writing letters, etc. These noblemen expanded these Shia networks in Qom, Khorasan, Ray, Medina, Yemen and some remote regions and all around the world then day by day, the number of individuals who believed in this school [of thought] grew larger. Imam Hadi did all these great works under the sharp and blood-shedding swords of the six caliphs and despite their will. The Caliphate did not know them, because if it did, it would slay them all; however since these men had created a strong network, the caliphate could not reach them.

One day of endeavor by these honorable figures [The Infallibles, peace be upon Them] had its influences over the years; these honorable men safeguarded religion with such efforts, otherwise our religion should have not survived at all while having Motowakkel, Mo’tez, Mo’tasem and Ma’moun as its heads or Yahya Ibn Aktham- who was a number one in open and public corruption and vice- and alike as its scholars; This religion should have been eradicated from its roots on the same days and it should have terminated forever. It was the endeavors and efforts of the Imams (peace be upon them) that saved the Quran, Islam and religious teachings; this is the quality of God's pure and sincere servants and His saints.

Certainly on the path of fulfilling such great tasks, one may get beaten, imprisoned or martyred- which are all insignificant for these honorable figures.

During these 250 years of Imamate- the 250 years since the decease of the Prophet of Islam (peace be upon him and his family) until the demise of Imam Hassan Al-Askari- our Imams suffered a lot, were martyred and were oppressed and it is fit to cry for them; as their innocence and oppression attracts hearts and feelings; but these oppressed men gained victory- both in a particular historical time and in general throughout all the times. 
Ayatollah Khamenei, 22/05/2012

 

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Imam Ali Ibn Muhammad Al Hadi Al Naqi

Al-Imam al-Hadi, peace be on him, said to al-Mutawakkil, the Abbasid caliph; 


"Do not expect honesty and purity of intention from someone who has suffered from your malice; 
do not do expect loyalty form one to whom you have been disloyal; 
do not expect goodwill from someone whom you regard with ill-will; 
his heart towards you is the same as your heart towards him".

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Imam Hadi (as) Hafiz and Aalim of Noble Qur'an in Childhood:
dot.gif

Imam Hadi (as) Hafiz and Aalim of Noble Qur'an in ChildhoodImam Hadi (as) assumed the official role of Imamate at a very young age of 7 or 8 years. At that tender age, he (as) had become a point of reference for the Muslims. People would refer to him and seek his guidance in almost everything pertaining to their lives. When the enemies of Ahlul Bayt (as) saw this, they were displeased with the situation. So, in conjunction with the Caliphate of the time, which was in opposition of Ahlul Bayt (as), they began looking for a person who was the most knowledgeable of the time yet a sworn enemy of Ahlul Bayt (as) so that Imam Hadi (as) is put under his care for training and the Muslims, particularly the Shias do not get any access to him. Also anything that Imam Hadi (as) said or did in his life would be according to the teachings that he had received from his teacher.

Finally, Ubaydullah Junaydi, a prominent scholar from Iraq and a sworn enemy of Ahlul Bayt (as) was appointed for the task. Ubaydullah Junaydi took our 10th Imam, Imam Hadi (as) into his care and did not allow any Shia to visit him. This way, the guidance of Imam Hadi (as) was suspended for his Shias.

After some time a person came to Ubaydullah Junaydi and asked him, "How is the Hashemite servant doing?" Ubaydullah Junaydi a sworn enemy of Ahlul Bayt (as) became extremely furious with the man and said to him, "Do not call him a Hashemite servant for he is not a servant but a leader of Banu Hashim. By Allah (SWT)! Despite his young age, he is more knowledgeable than I am. People think that I am disciplining him but the truth is that he is disciplining me. I swear by Allah (SWT)! He is not only the Hafiz of Noble Qur'an (Hafiz-e-Quran) but also possesses its knowledge. To be precise, he is the best of all on the face of this earth".

Moral: Imams (as) have a supreme knowledge so that they are able to answer whatever question is put to them. What age you are does not matter but how much you know matters. People will treat you like a child unless you can show them otherwise - through your knowledge and your Akhlaq (characters).

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The tenth Imam, Ali Al-Hadi (S) said: "After the occultation of your Qa'im a group of the 'ulemah will call upon people to believe in al-Qa'im's imamah and defend his religion by using proofs sent by Allah, so that they might save the weak minded faithful from either the deceptions of Shaitan or the deceptions of those opposed to Ali" (Al-Ihtijaj, Al-Tabrasi, vol 2, p 260)

Provided by @Lover of Ahlulbait (ams)

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