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Sammara

You have not entered the city of Samarra. As you walk through this city, be aware that this is the same land where  our beloved 10th, 11th and 12th Imam (a) lived and were under house arrest. This is the place where our living Imam (a) was born and last seen before he entered into ghaybah (occultation). Make sure to especially pray for his quick reappearance, and for your families and communities to be included amongst his close companions and supporters. 

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The city of Samarra isunique in that both Shi'ah annd Sunni population peacefully coexist in this locale. This is because they have found firm unity through the love for the Imams (a) who reside in this land. In this haram you will find one big dar'ih that has four holy graves within it: Imam Ali al-Hadi (a), Imam Hasan al-Askari (a), Hadrat Hakimah Khatun (The sister of 10th Imam) and Hadrat Narjis Khatun (The mother of the 12th Imam).

Imam Ali al-Hadi (Peace Be Upon Him): A Life of Knowledge and Struggle

Imam Ali al-Hadi (peace be upon him) was born in the middle of Dhul-Hijjah or on the second of Rajab in the year 212 or 214 AH. His birth took place in the village of Sariya, located three miles from Medina. Known as Abu Al-Hassan, to distinguish him from the two Imams Al-Kadhim and Al-Rida (peace be upon them), he is often referred to as Abu Al-Hassan III.

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Titles and Virtues

Imam Ali al-Hadi (peace be upon him) bore numerous titles reflecting his esteemed character and virtues. His most famous titles are Al-Hadi and Al-Naqi, signifying "The Guide" and "The Pure." Other titles include Al-Murtaza, Al-Fattah, Al-Nasih, and Al-Mutawakkil. However, he advised his followers to refrain from calling him Al-Mutawakkil, as it was also the nickname of the Abbasid Caliph. Additional titles highlighting his virtues are Al-Najib, Al-Alam, Al-Faqih, Al-Amin, Al-Mu’timun, Al-Tayyib, and Al-Askari, the latter shared with his son, Imam Hasan al-Askari (peace be upon them).

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Life Stages of Imam Al-Hadi (Peace Be Upon Him)

The life of Imam al-Hadi (peace be upon him), spanning nearly forty years, can be divided into distinct stages based on his circumstances and positions.

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First Stage (212-220 AH): This period marks his life under the Imamate of his father, Imam Al-Jawad (peace be upon him), lasting approximately eight years. During this time, the Abbasid Caliphs Al-Ma'mun and Al-Mu'tasim were in power.

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Second Stage (220-254 AH): After assuming the Imamate at the end of 220 AH, this stage continued until his martyrdom in 254 AH, covering about thirty-four years. During this period, he witnessed the reigns of six Abbasid Caliphs: Al-Mu’tasim (218-227 AH), Al-Wathiq (227-232 AH), Al-Mutawakkil (232-247 AH), Al-Muntasir (247-248 AH), Al-Musta’in (248-252 AH), and Al-Mu’tazz (252-255 AH).

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Efforts and Challenges

Imam al-Hadi (peace be upon him) worked diligently to prepare a righteous community and fortify the Islamic line against ongoing challenges. His efforts focused on two main areas:

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  1. Confronting the False Caliphate: He aimed to expose the deceptive fortifications the caliphs used to legitimize their rule. The caliphs supported scholars and preachers who endorsed their leadership, seeking to provide it with a semblance of legality. Imam al-Hadi worked to reveal the falsehood of these claims and educate the nation about the deviations in leadership following the Prophet Muhammad (peace be upon him and his family).

  2. Building the Righteous Community: He defined the detailed framework of the missionary line entrusted to the pure Imams (peace be upon them), clarifying and disseminating Islamic theory. He educated generations of scholars based on the Islamic culture taught by the Imams, countering the cultural narratives introduced by the caliphs' preachers.

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Imam al-Hadi (peace be upon him) also confronted and debunked various sectarian suspicions, such as the controversy over the creation of the Qur’an. This issue caused great strife during the reigns of Al-Ma’mun, Al-Mu’tasim, and Al-Wathiq. The Imam provided a sound opinion on this political maneuver, emphasizing that the Qur’an is the word of God and warning against labeling it with personal interpretations that could lead to misguidance.

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Martyrdom of Imam Al-Hadi (Peace Be Upon Him)

Imam al-Hadi (peace be upon him) faced continual injustice and oppression from the Abbasid rulers, culminating in his poisoning, a fate shared by many of his pure ancestors. Al-Mu'tazz is often identified as the caliph who administered the poison leading to his death. The Imam became ill from the effects of the poison, and during his final moments, he imparted wisdom and guidance to his son, Abu Muhammad (peace be upon him).

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Date of His Martyrdom

Imam al-Hadi (peace be upon him) passed away in the year 254 AH. The exact day of his martyrdom varies among sources, with some citing the third of Rajab and others the thirteenth of Rajab. Despite these differences, all agree on the year of his death.

May peace be upon him the day he was born, the day he was martyred, and the day he is raised alive.

The Noble Lineage and Life of Imam Ali al-Hadi (Peace Be Upon Him)

Noble Lineage
Imam Ali al-Hadi (peace be upon him), also known as Abu Al-Hasan, is the tenth Imam of the Ahl al-Bayt. His lineage is deeply rooted in the most noble and esteemed family known to humanity:
 

  • Father: Imam Muhammad Al-Jawad (peace be upon him)

  • Grandfather: Imam Ali Al-Rida (peace be upon him)

  • Great-grandfather: Imam Musa Al-Kadhim (peace be upon him)

  • Great-great-grandfather: Imam Jaafar Al-Sadiq (peace be upon him)

  • Great-great-great-grandfather: Imam Muhammad Al-Baqir (peace be upon him)

  • Great-great-great-great-grandfather: Imam Ali Zain Al-Abidin (peace be upon him)

  • Great-great-great-great-great-grandfather: Imam Al-Hussein Al-Sibt (peace be upon him)

  • Great-great-great-great-great-great-grandfather: Imam Ali bin Abi Talib (peace be upon him)
     

Imam al-Hadi’s mother was known as Umm al-Fadl, a Moroccan woman named Samana.

Birth and Upbringing
Imam Ali al-Hadi (peace be upon him) was born in the middle of Dhul-Hijjah or on the second of Rajab in 212 or 214 AH, in the village of Sariya, three miles from Medina. He assumed the divine position of Imamate after his father at the age of eight, showcasing signs of extraordinary intelligence and early brilliance, reflecting divine care.

Nickname and Titles
Imam Ali al-Hadi (peace be upon him) is often called Abu Al-Hassan III to distinguish him from the earlier Imams, Al-Kadhim and Al-Rida (peace be upon them). His most famous titles are Al-Hadi and Al-Naqi, which mean "The Guide" and "The Pure." Other titles include Al-Murtaza, Al-Fattah, Al-Nasih, and Al-Mutawakkil. He prohibited his followers from calling him Al-Mutawakkil due to its association with an Abbasid Caliph.
Additional titles highlighting his virtues include Al-Najib, Al-Alam, Al-Faqih, Al-Amin, Al-Mu’timun, Al-Tayyib, and Al-Askari. Both he and his son were known as Al-Askari (peace be upon them).

Life and Legacy
Imam Ali al-Hadi (peace be upon him) lived during two distinct eras:
 

  • First Era: He spent less than a decade with his father, Imam Al-Jawad (peace be upon him).

  • Second Era: He spent more than three decades during the reign of six Abbasid Caliphs: Al-Mu’tasim, Al-Wathiq, Al-Mutawakkil, Al-Muntasir, Al-Musta’in, and Al-Mu’tazz. He was martyred during the rule of Al-Mu'tazz.
     

Imam al-Hadi (peace be upon him) faced intense oppression from the Abbasid rulers, similar to his predecessors. Despite the Abbasid attempts to isolate and restrict him, he worked diligently to prepare the Shiite community for the era of the Great Occultation, a new phase that required independence and self-reliance.

Preparing for the Great Occultation
The era of Imam al-Hadi (peace be upon him) was crucial in preparing the community for the Great Occultation of the twelfth Imam, the Awaited Mahdi. Despite the Abbasid restrictions, Imam al-Hadi (peace be upon him) used a network of agents to communicate and guide his followers, ensuring they were well-prepared for the upcoming changes.

He focused on raising scholars, providing intellectual, religious, doctrinal, jurisprudential, and moral guidance. His teachings and heritage, despite the harsh circumstances, have reached us through various historical and religious texts.

Martyrdom
Imam Ali al-Hadi (peace be upon him) suffered from the injustice and oppression of the Abbasid rulers, ultimately leading to his martyrdom by poisoning, a fate shared by his ancestors. Al-Mu'tazz is often cited as the caliph responsible for his death. He became ill from the effects of the poison and, during his final moments, imparted wisdom and guidance to his son, Abu Muhammad (peace be upon him).

Date of Martyrdom
Imam al-Hadi (peace be upon him) passed away in the year 254 AH. Sources vary on the exact date, with some citing the third of Rajab and others the thirteenth of Rajab. However, all agree on the year of his death.

May peace be upon him the day he was born, the day he assumed the imamate while still a boy, the day he was martyred, and the day he will be resurrected alive.

The impression of history on the biography of Imam Al-Hadi, peace be upon him

Noble Lineage
Imam Ali bin Muhammad bin Ali bin Musa bin Jaafar bin Muhammad bin Ali bin Al-Hussein bin Ali bin Abi Talib (peace be upon him) is the tenth of the Imams of the Ahl al-Bayt (peace be upon them) from whom God removed impurity and purified them with a thorough purification.
Imam al-Hadi (peace be upon him) is a descendant of the prophetic house, which embodies the line of Muhammad, the Seal of the Prophets (may God’s prayers and peace be upon him and his family), gathering all honors and deeds filled with divine guidance and influencing the satisfaction of God Almighty over everything in life.

Imam al-Hadi (peace be upon him) was born surrounded by divine providence. His father is the infallible Imam and God-appointed Muhammad al-Jawad (peace be upon him), and his pure and pious mother is Samana al-Maghribiya. He grew up under the guidance of the Glorious Qur’an and the teachings of the great Prophet, embodied in his honorable father.

Early Life and Imamate
He showed signs of extraordinary intelligence and early genius, indicating divine care bestowed upon him from early childhood. He assumed the divine position of Imamate after his father at the age of eight, becoming another example of early Imamate, which became the clearest evidence of the truthfulness of the Ahl al-Bayt’s prophetic line in the claim of will and leadership of the Islamic nation as successors to the Messenger of God (may God’s prayers and peace be upon him and his family).

The life of this great Imam is divided into two distinct eras: he spent the first with his father Al-Jawad (peace be upon him) for less than a decade and the second, more than three decades, under six Abbasid rulers: Al-Mu'tasim, Al-Wathiq, Al-Mutawakkil, Al-Muntasir, Al-Musta'in, and Al-Mu'tazz. He was martyred during the rule of Al-Mu'tazz at the age of forty-two, suffering from the oppression of the Abbasids as his honorable fathers did, as they sought to exclude the Prophet’s family from political and religious arenas, even resorting to physical liquidation, as Al-Rashid did with Imam Al-Kadhim, Al-Ma’mun with Imam Al-Rida, and Al-Mu’tasim with Imam Al-Jawad (peace be upon them).

Role in the Era of Occultation
The era of Imam al-Hadi (peace be upon him) was distinguished by its proximity to the expected era of occultation. He had to prepare the righteous community to receive this new era, as the Shiites had lived their lives in direct association with the infallible Imams for two centuries. Hence, his role in this field was crucial, foundational, and difficult, despite all the statements circulating among Muslims about the occultation of the twelfth Imam of the Ahl al-Bayt, the Awaited Mahdi, whom God promised to the nations.

Despite the isolation imposed on him by the Abbasid authority, Imam al-Hadi (peace be upon him) exercised his role with precision and caution, using a network of agents established by Imam al-Sadiq (peace be upon him) and strengthened by his father, Imam al-Jawad (peace be upon him). Through this network, he provided his followers with the essential needs in their difficult circumstances. This move helped the followers of the Ahl al-Bayt move towards the independence required by the era of the Great Occultation. Imam Ali al-Hadi (peace be upon him) worked diligently to raise scholars and jurists and provided Muslims with intellectual, religious, doctrinal, jurisprudential, and moral guidance.
The Musnad of Imam al-Hadi (peace be upon him) represents a portion of his heritage that has reached us despite the harsh conditions he and the pure Imams after him (peace be upon them) lived through.

Impressions of Imam Ali al-Hadi (Peace Be Upon Him)
The words of scholars and great personalities about Imam Ali al-Hadi (peace be upon him) reflect a high level of veneration and respect, showing consensus among Muslims on his majesty and greatness. Here are some impressions from his contemporaries and later scholars:
 

  1. Al-Mutawakkil Al-Abbasi expressed respect and longing for Imam al-Hadi in a letter, indicating the Imam’s high status [1].

  2. Yahya bin Harthama, sent by Al-Mutawakkil to escort the Imam, was deeply impressed by the Imam’s piety and the respect he commanded [2].

  3. Abu Abdullah Al-Junaidi recognized the Imam as the best person on earth, signifying his unparalleled virtue [3].

  4. Yazid al-Tabib acknowledged the Imam’s profound knowledge, suggesting he was akin to one who knows the unseen [4].

  5. Ibn Shahr Ashub described the Imam’s eloquence, dignity, and embodiment of the prophetic house’s virtues [5].

  6. Kamal al-Din Muhammad bin Talha al-Shafi’i praised the Imam’s noble qualities and prophetic descent [6].

  7. Ahmad bin Muhammad bin Abi Bakr bin Khallikan narrated how the Imam was found praying and reciting the Qur’an when surprised by soldiers, highlighting his devoutness [7].

  8. Abdullah bin Asaad Al-Yafi’i described the Imam as a devout jurist and Imam, emphasizing his religious authority [8].

  9. Al-Hafiz Imad al-Din Ismail bin Omar bin Kathir recognized the Imam’s asceticism and piety [9].

  10. Muhammad Siraj al-Din al-Rifai mentioned the Imam’s various titles and his martyrdom by poison during Al-Mu’tazz’s caliphate [10].

  11. Ahmed bin Hajar Al-Haythami noted the Imam’s title of Al-Askari and his inheritance of knowledge and generosity [11].

  12. Ahmad ibn Yusuf ibn Ahmad al-Dimashqi al-Qarmani highlighted the Imam’s virtues and noble character [12].

  13. Abdullah Al-Shabrawi Al-Shafi’i recounted the Imam’s birth and numerous honors [13].

  14. Muhammad Amin Al-Suwaidi Al-Baghdadi mentioned the Imam’s birth and titles, emphasizing his virtues [14].

  15. Mu’min al-Shiblangi praised the Imam’s knowledge and attributes, underscoring his significance [15].
     

Martyrdom
Imam Ali al-Hadi (peace be upon him) continued to suffer from injustice until he was poisoned, a fate shared by his forefathers. He fell ill from the effects of the poison and, during his final moments, imparted wisdom to his son, Abu Muhammad (peace be upon him). He passed away in the year 254 AH, on either the third or thirteenth of Rajab, and was forty years old at the time of his death.

May peace be upon him the day he was born, the day he attained the Imamate as a child, the day he was martyred, and the day he will be resurrected alive.

References

  1. Usul al-Kafi: 1/502, Important Chapters: 265.

  2. Tadhkirat al-Khawas: 202.

  3. Ma’athir al-Kubra: 3/96.

  4. Bihar Al-Anwar: 50/161.

  5. Al-Manaqib: 4/432.

  6. Matalib al-Su’ul: 88.

  7. Deaths of notables: 2/435.

  8. Mirat Al-Jinan: 2/160.

  9. The Beginning and the End: 11/15.

  10. Sihah Al-Akhbar: 56.

  11. Al-Sawa’iq Al-Muharraqah: 205.

  12. Akhbar al-Dawla: 117.

  13. Al-Ithaf Bihb Al-Ashraf: 176.

  14. Gold bullion: 57.

  15. Nour al-Ibsar: 149.

Narrations of Imam Al-Hadi (Peace Be Upon Him) on the Visit to Imam Hussein (Peace Be Upon Him)

Imam Al-Hadi (peace be upon him) said: “You say at the head of Al-Hussein (peace be upon him), ‘Peace be upon you, O Abu Abdullah. Peace be upon you, O Proof of God on His earth and His witness to His creation. Peace be upon you, O son of the Messenger of God. Peace be upon you, O son of Ali Al-Murtada. Peace be upon you, O son of Fatima Al-Zahra. I bear witness that you established prayer, paid zakat, enjoined what was right, forbade what was wrong, and struggled in the path of God until certainty came to you. So God’s blessings be upon you, alive and dead’” [1].

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Then, you place your right cheek on the grave and say: “I bear witness that you are upon clear proof from your Lord. You have come confessing your sins so that you may intercede for me with your Lord, O son of the Messenger of God.” Then mention the Imams by their names, one by one, and say: “I bear witness that you are God’s proof.” Then say, “Write for me with you a covenant and a covenant that I will renew the covenant. So bear witness for me before your Lord that you are the witness” [2].

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The writing of this visit by Imam Al-Hadi (peace be upon him) appears to be a political and intellectual response to the policy of Al-Mutawakkil Al-Abbasi, who demolished the tomb of the Master of the Martyrs (peace be upon him). This was to confirm to his Shiites and followers the greatness and status of Imam Hussein (peace be upon him). Imam Al-Hadi emphasized many positions of Imam Hussein (peace be upon him): firstly, that he is God’s proof on His land, and secondly, his bearing witness to creation on the Day of Resurrection, which represents a doctrinal dimension. The other dimensions include establishing prayer, paying zakat, enjoining good, forbidding evil, and jihad in the cause of God Almighty, representing the branches of God’s religion. Imam Al-Hadi (peace be upon him) likely intended to convey that Al-Hussein (peace be upon him) established the foundations and branches of the religion.

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Imam Al-Hadi (peace be upon him) also said: “Whoever leaves his house wanting to visit Al-Hussein (peace be upon him) and goes to the Euphrates and washes himself, is written among the successful. If he greets Abu Abdullah, he is written among the successful. When he finishes his prayer, an angel comes to him and says: ‘The Messenger of God (may the peace and blessings of God be upon him and his family) greets you and says to you: As for your sins, I have forgiven you; resume your work’” [3].

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This hadith clarifies the virtue and reward of the visit to Imam Hussein (peace be upon him), encouraging the Shiites of Imam Al-Hadi (peace be upon him) to not fail in visiting him despite the dangers, as Hussein (peace be upon him) represents a beacon for the oppressed on earth and a revolution against injustice and tyranny.

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Imam Al-Hadi (peace be upon him) was asked about visiting the grave of Abu Abdullah and about visiting the graves of Abu Al-Hassan and Abu Jaafar (peace be upon them). He wrote: “Abu Abdullah (peace be upon him) is the presenter, and this is the most comprehensive and greatest reward” [4].

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Imam Al-Hadi (peace be upon him) emphasizes that the visit to Imam Hussein (peace be upon him) should be given precedence over the visits to Imam Abu Al-Hasan Musa Al-Kadhim and Abu Jaafar Muhammad Al-Jawad (peace be upon them), explaining that his visit carries a greater reward.

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Abu Hashim Al-Jaafari narrated: “Abu Al-Hasan (peace be upon him) sent for me during his illness and also for Muhammad bin Hamza. Muhammad bin Hamza preceded me to him, so he informed me that he was saying: ‘Send to Al-Ha’ir.’ I said to Muhammad, ‘Did you not say, “I will go to Al-Ha’ir”?’ Then I entered upon him and said, ‘I will go to Al-Ha’ir,’ and he said: ‘Look into that.’ Then he said: ‘Muhammad has no secret from Zaid bin Ali, and I hate for him to hear that.’ So I mentioned that to Ali bin Bilal, and he said: ‘What was done to Al-Ha’ir when he was Al-Ha’ir?’ So I approached the soldiers and entered upon him, and he said to me: ‘Sit down.’ When I wanted to get up, he remembered what Ali bin Bilal said, and he said to me: ‘Didn’t you tell him that the Messenger of God (may God’s prayers and peace be upon him and his family) used to circumambulate the Kaaba and kiss the stone, and the sanctity of the Prophet (may God’s prayers and peace be upon him and his family) and the believer is greater than the sanctity of the House, and God commanded him to stand at Arafat only? It is a place where He loves to be mentioned, and I love to be called to Him where God loves to be called, and the one who is confused is one of those places’” [6].

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This text highlights several points:

  1. The name of Imam Hussein (peace be upon him) is not mentioned explicitly; instead, he is referred to as Al-Ha’ir, likely due to taqiyya (precautionary dissimulation) during that period.

  2. Ali bin Bilal was unsure of the status of the Master of Martyrs, so the Imam (peace be upon him) provided evidence to clarify this.

  3. The visit to Al-Ha’ir reflects the greatness of Imam Hussein (peace be upon him) and indicates that his land is one where God loves to be called upon.

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The encouragement to visit Al-Ha’ir during that period, despite the dangers, served to emphasize the significance and oppression of Imam Hussein (peace be upon him), symbolizing a stand against corruption and deviation in the nation's history.

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References:

  1. Al-Kulayni, Branches of Al-Kafi, 586; Al-Tusi, Tahdheeb Al-Ahkam, vol. 4, 1079; Al-Atardi, Musnad of Imam Al-Hadi, 261.

  2. Al-Kulayni, Branches of Al-Kafi, 586; Al-Tusi, Tahdheeb Al-Ahkam, vol. 4, 1079; Al-Atardi, Musnad of Imam Al-Hadi, 261.

  3. Al-Qummi, Kamil Al-Ziyarat, 344; Al-Atardi, Musnad Al-Imam Al-Hadi, 261-262.

  4. Al-Qummi, Kamil Al-Ziyarat, 500-501; Al-Sha’iri, Jami’ Al-Akhbar, 33; Al-Atardi, Musnad Al-Imam Al-Hadi, 262.

  5. He is Muhammad bin Hamza al-Qummi. He was one of the companions of Imam al-Hadi (peace be upon him). See: al-Tusi, Rijal al-Tusi, 392.

  6. Al-Qummi, Kamil Al-Ziyarat, 458; Al-Atardi, Musnad Al-Imam Al-Hadi, 26

Preparation for the Occultation of Imam Mahdi by Imam Ali Al-Hadi (Peace Be Upon Him)

There is no doubt that the infallible Imams (peace be upon them) share a single light derived from the light of their grandfather, the most honorable Prophet (may God’s prayers and peace be upon him and his family). This light, in turn, is derived from the light of God Almighty, as stated in the narration when Jabir bin Abdullah Al-Ansari asked the Prophet (may God’s prayers and peace be upon him and his family): “What is the first thing that God, Blessed and Most High, created?” He, may God’s prayers and peace be upon him and his family, said: “The first thing that God created was the light of your Prophet, O Jabir, and from it He created everything” [1].

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We also believe that the Imams (peace be upon them) have one goal: to bring people to the desired perfection and to awaken the innate nature within their souls, which is pure Islam. This goal is shared with the prophets, messengers, and guardians, who guide people to God Almighty. Despite the different roles and practices of the Imams due to varying circumstances, their ultimate goal remains unified.

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Whoever wishes to cling to the most trustworthy handhold of God must pledge allegiance to Imam Ali and the Ahl al-Bayt (peace be upon them). This is supported by the narration of Jabir on the authority of Imam al-Baqir (peace be upon him), quoting the Prophet: “Whoever wants to cling to the most trustworthy handhold of God, let him pledge allegiance to Imam Ali bin Abi Talib, Al-Hasan, and Al-Hussein (peace be upon them), for God, Blessed and Most High, loves them from above His Throne” [2].

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Each Imam specialized in what was appropriate for his circumstances. For example, the Commander of the Faithful (peace be upon him) fought over interpretation, just as the Messenger of God (may God’s prayers and peace be upon him and his family) fought over revelation. Imam Hassan (peace be upon him) faced a significant test by making a truce with Muawiyah Ibn Abi Sufyan.

 

The matter reaches Imam Ali al-Hadi (peace be upon him), who was responsible for a unique task: direct planning for the occultation of Imam al-Mahdi (peace be upon him). Although all the Imams participated in preparing for the Mahdi’s cause, the role of Imam Ali al-Hadi and his son Imam Hassan al-Askari (peace be upon them) was more focused due to the proximity of their time to the occultation.

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Imam Ali al-Hadi (peace be upon him) prepared the nation to accept the idea of the occultation through various mechanisms:

  1. Educating the Nation: Through texts and indications about the personality of Imam Mahdi and the nature of his occultation. Imam al-Hadi mentioned that Imam Mahdi’s person would not be seen, and his name would not be mentioned until he emerges to fill the earth with equity and justice [3].

  2. Planning for the Shiite Leaders: The Imam established a network of agents who represented him and communicated with the people, taking legal rights and transferring fatwas. Some agents later served Imam al-Askari (peace be upon him) and subsequently Imam Mahdi [4].

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Imam Ali al-Hadi (peace be upon him) prepared the Shiites to handle the absence of Imam Mahdi (may God hasten his appearance), ensuring they were not taken by surprise by the new circumstances. This preparation was vital to prevent confusion and division among the Shiites and to encourage patience and steadfastness in faith. Imam al-Baqir (peace be upon him) said: “A time will come upon the people when their Imam will be absent from them, so blessed are those who persevere in our command during that time...” [5].

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We conclude by asking God, Blessed and Most High, to hasten the relief for us with the appearance of the Mahdi of this nation, to fill the earth with justice, love, and peace. God Almighty said: “And We wished to bestow a blessing upon those who were oppressed in the land, and to make them leaders and to make them the inheritors” [6].

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References:

  1. Al-Kulayni, Usul al-Kafi, 1/502; Al-Tusi, Important Chapters, 265.

  2. Al-Kulayni, Usul al-Kafi, 1/502; Al-Tusi, Important Chapters, 265.

  3. Al-Kulayni, Usul al-Kafi, 1/502; Al-Tusi, Important Chapters, 265.

  4. Al-Kulayni, Usul al-Kafi, 1/502; Al-Tusi, Important Chapters, 265.

  5. Al-Kulayni, Usul al-Kafi, 1/502; Al-Tusi, Important Chapters, 265.

  6. Al-Kulayni, Usul al-Kafi, 1/502; Al-Tusi, Important Chapters, 265.

The Leadership and Contributions of Imam Al-Hadi (Peace Be Upon Him)

Despite all the oppressive methods and brutal practices carried out by the Umayyad and Abbasid authorities towards the Imams of Ahl al-Bayt, they (peace be upon them) carried the banner of the Prophet’s school and formed a basis for Islamic sciences in every time and place. They were the nation’s rescue ships and the lamps of its guidance from misguidance and deviation.

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This divine school, founded by the Messenger of God (may God’s prayers and peace be upon him) and led after him by the Commander of the Faithful (peace be upon him), remained a wellspring of Islamic sciences and knowledge. From it, the greatest scholars of Islam, philosophers, thinkers, and eminent persons drew their knowledge. Despite the cloud of darkness with which the authorities surrounded it, the radiance of its sciences spread throughout the country.

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The leadership of this school, which is the center of revealed sciences, was inherited by the Imams of guidance. Each one of them (peace be upon him) was a pillar for all religious and worldly sciences, revealing its secrets and treasures. They (peace be upon him) were the trustees of revelation and the guardians of the Messenger, whom he advised us to follow after him, as stated in many noble hadiths. One such hadith states:

"I am about to be called and I will answer, and I am leaving among you the two weighty things: the Book of God and my descendants. The Book of God is a rope stretched from heaven to the earth, and my descendants are the people of my household. Indeed, the Kind and All-Knowing told me that they will not separate until they return to me at the Fountain. So see how you treat them after me. Do not advance them, or else you will perish, and do not fall short of them, lest you perish, and do not teach them, for they are more knowledgeable than you" (1).

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The Imams (peace be upon them) were taught the knowledge of the Messenger of God and the knowledge of the gate of his city. They did not take knowledge from anyone except their fathers, and every Imam recommended the Imam after him. History did not record any weakness or failure in performing their duties. They clarified the rulings of Islam, repelled the plots of distorters, and refuted the problems of skeptics and the people of whims and heresies. None of them (peace be upon him) was known to be reluctant to answer all the questions that came to him, regardless of age. This is exemplified by Imam Ali bin Muhammad Al-Hadi (peace be upon him), who assumed the reins of the Imamate at eight years old.

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Imam Al-Hadi (peace be upon him) was born in the year 212 AH and assumed the imamate in 220 AH after the martyrdom of his father, Al-Jawad (peace be upon him). He raised the banner of religion and its defense, continuing the legacy of his father. His father had mentioned him by name, stating: "I am going, and the matter is up to my son Ali, and he has over you after me what I had over you after my father" (2).

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Imam Al-Hadi possessed the qualities of divine imamate, embodying great virtuous values and morals. His life was an inexhaustible resource of knowledge and guidance. One of the most important aspects of his life was the scientific aspect. He was a refuge for scholars, a haven for theologians, and a lamp of guidance for students. Abu Abdullah Al-Junaidi said about him: "By God, he is the best of the people of the earth and the best of those whom God has acquitted" (3).

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Since assuming the imamate, Imam Al-Hadi (peace be upon him) spread knowledge and protected the message of Muhammad from the people of heresy and whims. He raised a generation of companions, teaching them the principles of true Islam. This generation became the eminent scholars and masters of thought, science, and literature, all drawing from Imam Al-Hadi's teachings. Sheikh Muhammad Hassan Al Yassin says: "The greatest credit for the generations following the era of Imam Abi Al-Hasan Al-Hadi paying attention to his great heritage goes to those who narrated it and those who witnessed it" (4).

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Some of the notable companions of Imam Al-Hadi include:

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  • Ibrahim bin Mahziyar Al-Ahwazi: A trustworthy writer who authored "Nawader Al-Hikma" and "Al-Bisharat" (5).

  • Ahmed bin Ishaq bin Abdullah bin Saad bin Malik bin Al-Ahwas Al-Ash’ari Al-Qummi: A prominent figure and loyal companion of Imam Al-Hadi. He wrote books on jurisprudence and beliefs, including "Issues of Men by Imam Al-Hadi" and "Reasons for Prayer" (6).

  • Ahmed bin Muhammad bin Isa Al-Ash’ari Al-Qummi: A companion of Imam Al-Rida, Al-Jawad, and Al-Hadi. He authored books on various topics such as "Tawhid" and "The Virtue of the Prophet" (7).

  • Jaafar bin Muhammad bin Yunus Al-Sayrafi: A companion of Imam Al-Hadi who wrote "Al-Nawadir" (8).

  • Al-Hassan bin Rashid: A jurist, writer, and poet who devoted his work to the people of the House. He wrote many poems and books on the history of the caliphs and the history of Cairo (9).

  • Al-Hassan bin Ali bin Al-Hassan bin Ali Al-Atrush Al-Husseini Al-Alawi: Spread Islam in Daylam and authored works on jurisprudence and theology (10).

  • Al-Hassan bin Ali bin Ziyad Al-Washa: A student of Imam Al-Hadi who wrote books on jurisprudence and literature, including "The Reward of the Hajj Rituals" (11).

  • Daoud bin Al-Qasim Al-Jaafari: A scholar, jurist, and poet who wrote books and poems (12).

  • Al-Rayyan bin Al-Salt Al-Ash’ari: Authored a book compiling the words of Imam Al-Rida on the differences between the family and the nation (13).

  • Ali bin Al-Rayyan bin Al-Salt: Wrote a book on the Imamate (14).

  • Ali bin Mahziyar Al-Ahwazi Al-Dawrqi: A distinguished scholar and famous student of Imam Al-Jawad and Al-Hadi. Imam Al-Jawad praised him greatly (15).

  • Ali bin Ibrahim bin Hashim Al-Qummi: Authored several books on various sciences, including "The Book of Choosing the Qur’an and Its Narrations" and "The Abrogated and Abrogated" (16).

  • Ali bin Al-Hassan bin Ali bin Faddal: Wrote more than thirty books, including "Evidence" and "Obligations" (17).

  • Al-Fadl bin Shazan Al-Nayshaburi: A prominent Shiite scholar who authored over 180 books on various sciences (18).

  • Yaqoub bin Ishaq: A famous companion of Imam Al-Hadi known for his book "Islah al-Logic" (19).

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Imam Al-Hadi (peace be upon him) significantly influenced his students and the Islamic community, ensuring that the flame of Islam continued to burn brightly despite the oppressive conditions. His legacy remains a testament to the enduring power and wisdom of the Ahl al-Bayt.

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References:

  1. Al-Kulayni, Usul al-Kafi, 1/502.

  2. Al-Tusi, Important Chapters, 265.

  3. Ma’athir al-Kubra, 3/96.

  4. Sheikh Muhammad Hassan Al Yassin, Al-Kafi, 5/586.

  5. Ibrahim bin Mahziyar Al-Ahwazi, Nawader Al-Hikma.

  6. Ahmed bin Ishaq bin Abdullah, Issues of Men by Imam Al-Hadi.

  7. Ahmed bin Muhammad bin Isa, Tawhid.

  8. Jaafar bin Muhammad bin Yunus, Al-Nawadir.

  9. Al-Hassan bin Rashid, Anecdotes.

  10. Al-Hassan bin Ali bin Al-Hassan, Al-Atrush Al-Husseini.

  11. Al-Hassan bin Ali bin Ziyad, The Reward of the Hajj Rituals.

  12. Daoud bin Al-Qasim Al-Jaafari.

  13. Al-Rayyan bin Al-Salt Al-Ash’ari, Al-Kafi.

  14. Ali bin Al-Rayyan bin Al-Salt, The Imamate.

  15. Ali bin Mahziyar Al-Ahwazi, Al-Kafi.

  16. Ali bin Ibrahim bin Hashim, The Abrogated and Abrogated.

  17. Ali bin Al-Hassan bin Ali bin Faddal.

  18. Al-Fadl bin Shazan Al-Nayshaburi.

  19. Yaqoub bin Ishaq, Islah al-Logic.

The Contributions of Imam Al-Hadi to Imam Mahdi (Peace Be Upon them)

Imam Al-Hadi (peace be upon him) exercised his leadership duties during the rule of Al-Mu'tasim in the year 220 AH and was martyred during the rule of Al-Mu’tazz in the year 254 AH. During these thirty-four years, he lived through the reigns of six Abbasid kings, whose periods of rule ranged between six months to eight years, except for Al-Mutawakkil, whose rule lasted fifteen years.

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Al-Mutawakkil pursued a policy of violence towards the Alawites and the Shiites of the Ahl al-Bayt (peace be upon them), including demolishing the tomb of Imam Hussein bin Ali (peace be upon him) and the surrounding houses. He ordered the grave to be plowed, sown, and watered to prevent people from visiting it and threatened imprisonment for anyone who visited it.

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Preparation for the Occultation of Imam Al-Hujjah (Peace Be Upon Him)

The issue of Imam Mahdi (peace be upon him) during the era of Imam Al-Hadi (peace be upon him) was fundamental for Muslims, especially for the followers of Ahl al-Bayt (peace be upon them). The circumstances surrounding Imam Al-Hadi (peace be upon him) were becoming more critical as the birth and occultation of Imam Mahdi (peace be upon him) approached. This issue can be examined in two axes: one specific to Imam Mahdi (peace be upon him) and the other related to his followers and Shiites.

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Preparations for the Birth and Concealment

Imam Al-Hadi (peace be upon him) was responsible for arranging the necessary preparations for the birth of Imam Mahdi (peace be upon him) while being under the watchful eyes of enemies monitoring his actions and those of his son, Imam Hassan Al-Askari (peace be upon him). Texts indicate how Imam Al-Hadi (peace be upon him) chose a good wife for Imam Hassan Al-Askari (peace be upon him) to play the role required in concealing the birth of the expected son.

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Establishing the Concept of Occultation

Imam Al-Hadi (peace be upon him) emphasized that the awaited Mahdi was his grandson, the son of Imam Hassan Al-Askari (peace be upon him), who would be born in secret and would not be seen or named until he emerged to fill the earth with equity and justice. He provided instructions to ensure a cover consistent with the mission of disappearance and occultation by Imam Mahdi (peace be upon him).

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Connecting Shiites with the Imam

To achieve connection with the Imam during the minor occultation, Imam Al-Hadi (peace be upon him) connected his Shiites with trusted agents who acted as intermediaries. These agents represented Imam Al-Hadi, Al-Askari, and Al-Mahdi (peace be upon them) together, paving the way for the first ambassadors of Imam Mahdi (peace be upon him). This ensured that the followers of Ahl al-Bayt were accustomed to connecting with the infallible Imam through these agents.

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Texts on Imam Mahdi (Peace Be Upon Him)

Imam Al-Hadi (peace be upon him) provided several texts regarding the Mahdi:

  • Al-Saqr bin Abi Dalaf reported hearing Imam Al-Hadi (peace be upon him) say: "The Imam after me is Al-Hassan, my son, and after Al-Hassan, his son, Al-Qaim, who will fill the earth with equity and justice as it was filled with injustice and oppression" [1].

  • Ali bin Ibrahim narrated from his father, from Ali bin Sadaqa, from Ali bin Abdul Ghaffar, who said: "When Abu Jaafar II died, the Shiites wrote to Abu al-Hasan, the owner of the military, asking him about the other, so he wrote: 'The matter is with me as long as I live, so if God's decrees descend upon me, you will receive from me success after success" [2].

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Psychological and Ideological Preparation

Imam Al-Hadi (peace be upon him) prepared his Shiites psychologically and ideologically for the occultation of Imam Mahdi (peace be upon him). He accustomed them to concealing themselves and communicating through agents, educating them about the future situation to prevent surprise by the new circumstances.

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Presenting the Imamate of Al-Hasan Al-Askari (Peace Be Upon Him)

Imam Al-Hadi (peace be upon him) creatively presented the imamate of his son, Al-Hasan Al-Askari (peace be upon him), in a way appropriate for his future mission of preserving God's authority and His guardian, who would be born in critical circumstances. This ensured his followers would submit to the Imam and accept the occurrence of the birth, the fulfillment of the occultation, and connection through the recognized ambassador.

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Ideological Fortification

Imam Al-Hadi (peace be upon him) clarified, explained, and deepened doctrinal concepts, repelled suspicions, and responded to intellectual provocations. His responses to questions about vision, reparation, choice, delegation, and suspicions about the verses of the Qur’an indicated his commitment to ideological fortification.

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  • Ali bin Mahziyar reported his experience, initially doubting the imamate but ultimately convinced by the Imam's demonstration of knowledge and authority [3].

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Confronting Extremists

Imam Al-Hadi (peace be upon him) took a strict stance against extremists, exposing their deviant elements and guiding the righteous group away from ideological deviation. He instructed his followers to abandon false claims and maintain true faith.

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  • Ahmed bin Muhammad bin Issa wrote to Imam Al-Hadi (peace be upon him) about people attributing false hadiths to him. The Imam replied: "This is not our religion, so abandon it" [4].

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Conclusion

Imam Al-Hadi (peace be upon him) played a crucial role in preparing the Shiites for the occultation of Imam Mahdi (peace be upon him), ensuring they were ideologically fortified and accustomed to the new circumstances. His leadership and guidance left a lasting impact on the followers of Ahl al-Bayt, preserving the true essence of Islam and its teachings.

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References:

  1. Al-Kulayni, Usul al-Kafi, 1/502.

  2. Ali bin Ibrahim, Usul al-Kafi, 1/503.

  3. Ali bin Mahziyar, Usul al-Kafi, 1/504.

  4. Ahmed bin Muhammad bin Issa, Usul al-Kafi, 1/505.

Brief Biography of Imam Ali al-Hadi (Peace Be Upon Him)

Noble Lineage
Imam Ali al-Hadi, also known as Abu al-Hasan, was the son of Muhammad al-Jawad, grandson of Ali al-Rida, and descended from a noble lineage that includes Musa al-Kadhim, Jaafar al-Sadiq, Muhammad al-Baqir, Ali Zain al-Abidin, Al-Hussein, Ali ibn Abi Talib, and ultimately the Prophet Muhammad (may God’s prayers and peace be upon him and his family). His mother, known as Samana al-Maghribiya, was also referred to as Sussan and Jumana, and was called Umm al-Fadl.

Birth and Upbringing
Imam Ali al-Hadi was born in Surya, a village near Medina, in the middle of Dhul-Hijjah in the year 212 AH. There are varying accounts regarding the exact date of his birth: some say he was born in the month of Rajab, while others mention dates such as the second or fifth of Rajab, or the thirteenth night of Rajab in the year 214 AH. However, it is widely accepted that his birth occurred in the middle of Dhul-Hijjah or the twenty-seventh of it.

Imamate
Imam Ali al-Hadi assumed the Imamate after his father, Imam Muhammad al-Jawad, while he was still in Medina. He was eight years old at that time, and his Imamate lasted approximately thirty-four years.

Biography
The seal of Imam Ali al-Hadi was engraved with the phrase: “God is my Lord, and He is my protection from His creation.” His poets included Al-Awfi, Al-Daylami, Muhammad bin Ismail Al-Saymari, Abu Tammam Al-Tai, Abu Al-Ghouth Aslam bin Mahwuz Al-Manbaji, Abu Hashim Al-Jaafari, and Al-Hamani. The kings during his era were Al-Mu’tasim Al-Abbasi, Al-Wathiq, Al-Mutawakkil, Al-Muntasir, Al-Musta’in, and Al-Mu’tazz.
Imam al-Hadi remained in Medina for the remainder of Al-Mu'tasim's caliphate and the period of Al-Wathiq's rule. After Al-Mutawakkil assumed the caliphate, he feared an uprising and brought the Imam to Iraq to monitor and pressure him. This move was made after receiving letters from Hijaz suggesting that people in the Two Holy Mosques favored the Imam. Al-Mutawakkil's wife was among those who sent these letters.
When Al-Hadi settled in Samarra, Al-Mutawakkil made him live in the house of the Tramps for three days before allowing him to enter. Despite Al-Mutawakkil's brutal and oppressive nature, Imam al-Hadi managed to extend his influence within the Abbasid court.

One notable incident demonstrating the Imam’s influence occurred when Al-Mutawakkil fell ill with an abscess. His mother vowed to give a large sum of money to Imam al-Hadi if he was healed. Following Imam al-Hadi’s advice, Al-Mutawakkil recovered, and his mother sent ten thousand dinars to the Imam.

Death
Imam Ali al-Hadi died on the third Monday of Rajab in the year 254 AH at the age of 42 years. He was buried in his home in Surr Min Ra’a (Samarra). According to Al-Yaqoubi, when the house was not large enough to accommodate the crowd for the funeral prayer, it was decided to move the body to Abu Ahmed Street. However, due to the large gathering, Abu Ahmed bin Harun Al-Rashid, who was sent by Al-Mu'tazz Al-Abbasi to lead the prayer, ordered the coffin to be returned to the house for burial.

References:

  1. Usul al-Kafi: 1/502, Important Chapters: 265.

  2. Tadhkirat al-Khawas: 202.

  3. Ma’athir al-Kubra: 3/96.

  4. Bihar Al-Anwar: 50/161.

  5. Al-Manaqib: 4/432.

  6. Matalib al-Su’ul: 88.

  7. Deaths of Notables: 2/435.

  8. Mirat Al-Jinan: 2/160.

  9. The Beginning and the End: 11/15.

  10. Sihah Al-Akhbar: 56.

  11. Al-Sawa’iq Al-Muharraqah: 205.

  12. Akhbar al-Dawla: 117.

  13. Al-Ithaf Bihb Al-Ashraf: 176.

  14. Gold Bullion: 57.

  15. Nour al-Ibsar: 149.

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