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Imam al-Hadi (a.s.) was a pure branch
from the tree of prophethood, and a shiny bough from the tree of Imamate. By
him and his fathers Allah has consolidated Islam and exalted monotheism. Before
talking about the aspects of his great personality, we will discuss his pure
origin, birth, and upbringing. The Origin And The Birth His Father The father of Imam al-Hadi (a.s.)
was Imam Muhammad al-Jawad bin[2] Ali bin Musa bin Ja’far bin Muhammad bin Ali bin
al-Husayn bin Ali bin Abu Talib (peace be upon them). It is the most exalted
lineage in Islam. Humankind, throughout all its ages, has never had a lineage
more honorable and more exalted than this lineage that has lit the world with
the essence of Islam and faith. To this great, honorable family Imam al-Hadi
(a.s.) was born. His father, Imam al-Jawad (a.s.), was the wonder of the world
through his talents and intellectual abilities. After the death of his father,
Imam ar-Ridha (a.s.), he assumed the general religious authority and leadership
of the nation while he was only seven years and some months old. The Abbasid government seized this
opportunity and charged Yahya bin Aktham, who was one of the great ulama’ at
that time, to test Imam al-Jawad (a.s.) and deny his status, so that the fact
that the Imam was the most knowledgeable one of his age, which was and is one
of the basic elements in the Shiite doctrine, would be proven wrong. Yahya
asked Imam al-Jawad (a.s.) before a large crowd of scholars, viziers and
officials of the Abbasid government about a jurisprudential question and Imam
al-Jawad (a.s.) ramified the question into many branches. Yahya was astonished
and he felt a failure and acknowledged the exceptional scientific abilities of
Imam al-Jawad (a.s.). The news of this event and of others circulated in the
meetings of His Mother Before we talk about the mother of
Imam al-Hadi (a.s.) we would like to say, as we have said many times before,
that Islam has adopted the unity of society and struggled against all the means
that might lead to disagreement or break that unity. The Imams of the Ahlul
Bayt (a.s.) always acted in light of this fact. They did not differentiate
between the White and the Black. They got married to bondmaids in order to do
away with all kinds of racial segregation. Imam Ali bin al-Husayn Zaynul
Aabidin (as-Sajjad) (a.s.) married a bondmaid who gave birth to Zayd the
eternal martyr, and Imam Muhammad al-Jawad (a.s.) got married to a bondmaid who
gave birth to Imam Ali al-Hadi (a.s.). Imam al-Jawad (a.s.) bought this
bondmaid and he himself educated her. She lived in the house of Imamate with
the Alawi women and the daughters of the messenger of Allah (SwT), who were the
example of honor, chastity, and purity. She was affected by their conducts and
devoted herself to the worship of Allah. She spent her nights worshipping and
reciting the Book of Allah.[3]
It sufficed her that she had given
birth to a master from the masters of Muslims and an Imam from the Ahlul Bayt
(a.s.) whom Allah has sent for the safety and deliverance of the people. Historians disagreed on her name.
Here are some of the names as mentioned by historians: 1. Sumana al-Maghribiyya[4] and known as Lady Ummul Fadhl[5] There are other sayings but the
details of this particular point is not so important to the subject. Great Newborn Baby Ali al-Hadi (a.s.) was born in
Siriya[9] in Yathrib ( Ceremonies of the Birth Imam al-Jawad (a.s.) performed the
special rituals for his blessed newborn son. He performed Azan in his right ear
and Iqama in the left, circumcised him on the seventh day after the birth, cut
the hair of his head, gave silver, as much as the weight of the hair, to the
poor, and slaughtered a ram as aqiqa[11], as it was the norm for the Imams
of the Ahlul Bayt (a.s.) to do with their children when they were born. Birth Date Most of historians agreed that Imam
al-Hadi (a.s.) was born in 212 AH[12], and it was also said that he was
born in 214 AH[13], but they disagreed on the month and day of his birth. Here are some of
their sayings: 1. He was born on the twenty-seventh
of Thul Hijja.[14] 2. He was born on the thirteenth of
Rajab.[15] 3. He was born on Monday, the third
of Rajab. 4. Some sources mentioned that he
was born in Rajab but without mentioning the day. It has been mentioned in some
du’as (supplications) that, “O Allah, I ask You by the ones born in Rajab,
Muhammad bin Ali the second and Ali bin Muhammad al-Muntajab”. Some historians did not mention the
month and the day of his birth but said he was born in His Name His father Imam al-Jawad (a.s.)
named him Ali like the blessed name of his two great grandfathers Amir’ul-
Mu’minin Imam Ali (a.s.) and Imam Ali bin al-Husayn Zaynul Aabidin (a.s.). He
resembled his grandfather Imam Ali (a.s.) in eloquence and rhetoric, and his
grandfather Imam Zaynul Aabidin in piety, worship, and asceticism. His Surname Giving a surname to a child was a
way of honoring the child which helped his personality grow well towards
perfection. The infallible Imams (a.s.) paid attention to this important fact
and therefore, they surnamed their children in their early childhood. The Arabs
were proud of their surnames. Imam al-Jawad (a.s.) surnamed his
son, Imam al-Hadi (a.s.), as Abul Hasan, which was the same as the surnames of
his two grandfathers Imam Musa al-Kadhim (a.s.) and Imam ar-Ridha (a.s.).
Narrators differentiated between these three Imams in this surname by saying
Abul Hasan the First (Imam Musa al-Kadhim), Abul Hasan the Second (Imam
ar-Ridha), and Abul Hasan the Third (Imam Ali al-Hadi). His Epithets His epithets expressed the high
qualities he possessed. His epithets are as follows: 1. An-Nasih (loyal); he was
called so because he was the sincerest advisor to the nation. 2. 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.). 3. 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. 4. Al-Murtadha (being pleased
with Allah); it was his most famous epithet. 5. Al-Faqeeh (jurisprudent);
he was the most informed person of his age in jurisprudence, and was the
authority that jurisprudents and scholars turned to. 6. 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. 7. Al-Ameen (trustee on
religion and life) 8. At-Tayyib (generous,
kind-hearted, good-natured…) 9. Al-Askari
(military); he was called so because he resided in Surra Men Ra’a ( 10. Al-Muwadhih (explainer of
the verdicts of the Holy Book and the Sunnah) 11. Ar-Rasheed (wise,
prudent); he was called so because he was the wisest and most prudent of his
time. 12. Ash-Shaheed (the martyr)
because he was martyred at the hands of the enemies of Allah. 13. Al-Wafiy (loyal); he was
the most loyal of his people, and loyalty was a key element of his personality. 14. Al-Khalis (pure from
every defect and bad) His Lineaments He was brown[18] like his father Imam al-Jawad and grandfather Imam ar-Ridha (peace be
upon them). Narrators described that he was black-eyed, with thick hands, wide
chest, hooked nose, pretty face, and good body odor. He was stout in body like
his grandfather Imam Abu Ja’far al-Baqir (a.s.), neither short nor tall, with
wide shoulders, big organs[19]…straight stature.[20] His Charm Imam al-Jawad (a.s.) resorted to
Allah the Almighty to protect his son Imam al-Hadi (a.s.) from the troubles and
adversities of time and from every evil. Every day he charmed him with this
du’a that showed his devotedness to Allah: “In the name of Allah, the Beneficent, the
Merciful, there is no power save in Allah, the Exalted, the Great. O Allah, the
Lord of angels and Gabriel, prophets and messengers, the Omnipotent over the
inhabitants of the heavens and the earth, and the Creator and Possessor of
everything, protect me from the harm of our enemies, and whoever wants to do us
wrong from the jinn and human beings. O Allah, blind their eyes and hearts and
make between us and them a screen, guard, and defender. You are our Lord and
there is no power and might save in Allah. On Him we have relied and to Him we
have turned and He is the Mighty, the Wise. O our Lord, save us from every
evil, and from the evil of every living creature you have control on, and from
the evil of every thing that calms down on the day and the night, and from
every harmful thing, and from the evil of every evildoer. O Lord of the worlds and the Lord of
messengers, send blessings on Muhammad and all his progeny and favor Muhammad
and his progeny with the best of everything, and there is no power save in
Allah, the High, the Great. In the name of Allah, and in Allah I believe, and
from Allah I seek protection, and to Allah I resort, and with Allah I seek
refuge, and by the glory and might of Allah I seek protection from the devils
of the humans and the jinn, and from their footing, knighting, and running, and
from their cunning and evil, and from the evil of what they do under night and
under day, from far and from near, and from the evil of the present and the
absent, and of the witness and the visitor, alive or dead…and from the evil of
people far away, and people close by, and from the evil of my self in its
obsession, and from the evil of the devils, and the sense, touch, and
dubiousness, and from the envy of the jinn and the humans. And by the name, which the throne of
Bilqees[21] shook for, I protect my religion and
self, and all those under my care from the evil of every figure or imagination,
whiteness or blackness, statue or appearance, ally or not ally of whatever
dwells in the air, cloud, darkness, light, shadow, hot, cold, seas, plains,
badlands, ruins, building, hills, marshes, moors, churches, graveyards (of
Christians), deserts and cemeteries, from the emanations of those who appear in
the night and disappear on day, evening and morning, afternoon and sunset, and
from the suspicious and accusers, and the talebearers in the night, the devils,
the Pharaohs, Satan, and from their soldiers, wives, tribes, and clans, and
from their backbiting, slandering, speech, maligning, magic, beating, playing,
deceit, and from the evil of every wicked one of magicians, the jinn, their
wind, and all that they generate…and from the evil of every wicked coming or
going, accidental or intentional, calm or moving, and the beating of a vein,
and headache and fever…and from the evil of every living creature you have
power on, You are on the Right Path. O Allah, have blessing on Muhammad and the
progeny of Muhammad and much peace…’ Imam al-Jawad (a.s.) prayed upon his
great newborn son with this du’a so that he would live with confidence that the
power which ran and managed this universe was none but Allah the Almighty, the
Creator of everything and the Maker of life, and anyone other than Him had no
power. Imam al-Jawad (a.s.) planted in his son the absolute faith in the powers
of Allah, and taught him that resorting must be only to Allah Who saved from
all misfortunes and distresses. His Upbringing Imam al-Hadi (a.s.) grew up in a
family different from all families in its noble conducts, high morals, and
lofty virtues. Their young revered the old and the old respected the young.
Historians mentioned wonderful anecdotes of the high conduct of the members of
this great family. They relate that Imam al-Husayn (a.s.) never spoke before
his brother Imam al-Hasan (a.s.) as a kind of reverence. They said that Imam
Zaynul Aabidin (a.s.) did not eat with his mother or nursemaid for fear that he
might eat something that his mother or nursemaid had looked at to pick and then
he might be undutiful to her. These morals were like the morals of the prophets
that were, and are not found, in any other than this great family. Imam al-Hadi (a.s.) grew up under
the wing of his father Imam al-Jawad (a.s.) who was the most wonderful example
of virtues and high morals. Imam al-Jawad (a.s.) shed light from his soul on
his son and planted his virtues into him. He always praised his son and showed
his admiration of his talents and intellectual abilities. Historians said that when Imam
al-Jawad (a.s.) wanted to go to Imam al-Hadi (a.s.) smiled and said,
‘A sword like a flame.’ Imam al-Jawad (a.s.) turned to his
son Musa and said to him, ‘And you! What do you like?’ Musa said, ‘Some mats.’ Imam al-Jawad (a.s.) did not hide
his admiration and he said to his son al-Hadi (a.s.), ‘Abul Hasan (al-Hadi) is
like me…!’ He was delighted because this showed courage and valor that were
from his and his fathers’ qualities. His Early Genius The intelligence, intellectual
abilities, and talents which Imam al-Hadi (a.s.) had in his childhood
astonished the minds and amazed the intellect. He had a strong memory,
excessive intelligence, and sharp wit. Historians have mentioned many examples
of his intelligence. They mentioned that al-Mu’tasim, the Abbasid caliph, after
having assassinated Imam Muhammad al-Jawad (a.s.), charged Umar bin al-Faraj to
go to Yathrib ( When Umar arrived in Yathrib, he met
the wali there and informed him of his task. The wali and some others directed
him to al-Junaydi who had intense ill will towards the Alawids. Umar sent for
al-Junaydi who accepted the task. A monthly salary was assigned to al-Junaydi
and he was charged to prevent the Shia from visiting or contacting Imam al-Hadi
(a.s.). Al-Junaydi began teaching Imam al-Hadi (a.s.) but he was astonished at
his sharp wit and acute intelligence. One day, Muhammad bin Ja’far met
al-Junaydi and asked him, ‘What about this boy (Imam al-Hadi) whom you
teach?’ Al-Junaydi said to him angrily, ‘Do
you say “this boy” and not “this sheikh”? I ask you by Allah; do you know
anyone in Muhammad bin Ja’far said, ‘No!’ Al-Junaydi said, ‘I mention some
matters of literature and think that I have elaborated upon them, but he (Imam
al-Hadi) opens sections of literature where I myself learn from him. People
think that I teach him, but, by Allah, I learn from him…’ After some time Muhammad bin Ja’far
met al-Junaydi again and asked him, ‘What about the boy?’ Al-Junaydi said to him, ‘Let you not
say so! By Allah, he is the best of the inhabitants of the earth and the best
of the creatures of Allah. Many a time, when he wants to enter his room, I say
to him, ‘You do not enter the room until you recite a surah.’ He says, ‘Which
surah you want me to recite?’ I ask him to recite long surahs and he recites
them in a way that I have heard no recitation better than his. He recites the
surahs with a voice nicer than the pipes of Prophet David (a.s.). He has
memorized the Qur'an from its beginning until its end and he knows its
revelation and interpretation…’ Al-Junaydi added, ‘This young boy grew up in Al-Junaydi gave up his enmity
towards the Ahlul Bayt (a.s.) and believed in them and in their Imamate.’[22] Of course, there is no explanation
of this phenomenon except that which the Shia believe, that Allah has endowed
the infallible Imams of the Ahlul Bayt (a.s.), whether young or old, with
knowledge, wisdom, and virtue in a manner that He has not endowed anyone else
of His people. His Solemnity and Dignity He inherited solemnity and dignity
from his fathers. The mien of prophets and brightness of guardians appeared on
him, and no one of his enemies or followers met him unless he revered and
respected him highly. Muhammad bin al-Hasan al-Ashtar
al-Alawi said, ‘One day, I was with my father at the door of al-Mutawkkil (the
Abbasid caliph) among a crowd of people. While we were waiting there, Abul
Hasan (al-Hadi) came and all the people dismounted revering and honoring him
until he entered the palace. Someone denied this reverence towards Imam al-Hadi
(a.s.) and said, ‘Why do we dismount to this boy? By Allah, he is neither the
noblest nor the eldest of us. By Allah, we do not dismount to him when he comes
out.’ Abu Hashim al-Ja’fari replied to
him, ‘By Allah, you shall dismount to him with meanness and lowness.’ When Imam al-Hadi (a.s.) came out,
people began crying out with takbir and tahlil[23] and all of them stood up glorifying him. Abu Hashim turned to people and
said, ‘Did you not claim that you would not dismount to him?’ They said, ‘By Allah, we could not
control ourselves until we dismounted.’[24] Hearts revered and honored him, and
this reverence did not come out of his authority or rulership, but it resulted
from his devotedness to Allah, asceticism in the worldly life, and utmost
piety. He left the meanness of disobedience of Allah and came to the honor of
obedience. From the evidences of the great reverence that people held for him,
was the fact that whenever he came to al-Mutawakkil in his palace, everyone in
the palace hastened to serve him. They competed to raise the curtains, open the
doors, etc., and they did not ask him to do anything by himself.[25] The Alawids’ Reverence Towards him All the Alawids agreed on revering
and honoring Imam al-Hadi (a.s.) and acknowledging his leadership and virtue.
Among them was the uncle of his father, Zayd, the son of Imam Musa al-Kadhim,
(a.s.) who was a respectable old man. One day, Zayd asked Umar bin al-Faraj,
who was the doorkeeper of Imam al-Hadi (a.s.), to ask permission for him to
enter. He was permitted to come in to have the honor of meeting Imam al-Hadi (a.s.).
Zayd came in to Imam al-Hadi (a.s.), who was at the front of the meeting area.
He sat before Imam al-Hadi (a.s.) in a manner of honoring, glorifying, and
believing in his Imamate. The next day, Zayd came to the meeting of Imam
al-Hadi (a.s.) who was not present yet. Zayd sat at the front of the meeting
area. When Imam al-Hadi (a.s.) came, Zayd jumped up and seated Imam al-Hadi
(a.s.) in his place, although Imam al-Hadi (a.s.) was too young then and Zayd
was very old.[26] Relation of the People of the Book
to him The reverence towards Imam al-Hadi
(a.s.) was not limited to Muslims only. Even the People of the Book besides
Muslims believed in his high position near Allah. When they faced a misfortune,
they carried gifts to Imam al-Hadi (a.s.) and took him as means to relieve
their misfortunes. Hibatullah bin Abu Mansur al-Musily
said that Yusuf bin Ya’qub the Christian was acquainted with his father. Once,
he came to his father as guest and his father asked him why he had come to He stayed there for some days and
then came back delightedly. My father asked him about his travel and he
replied, ‘I arrived in Surra Man Ra’a, which I had not visited before. I wanted
to take the one hundred dinars to the son of ar-Ridha (Imam al-Hadi) before
going to meet al-Mutawakkil. I asked about him and it was said to me that
al-Mutawakkil had prevented him from going out and that he kept to his house. I
feared to visit him and refrained from asking about him. It came to my mind
that I would ride on my stumper and go to the town so that I might find out
more about him without asking conspicuously. Walking in the streets and
markets, I reached a house when it struck me that it might be the house of Imam
al-Hadi (a.s.). I asked my servant to see whose house it was. The servant asked
and it was said to him that it was the house of the son of ar-Ridha. My servant
knocked the door and a black servant came out towards me and said, ‘Are you
Yusuf bin Ya’qub?’ ‘Yes!’ I replied. He said, ‘Dismount!’ I dismounted
from my sumpter and he took me into a vestibule. He went in and then came out
asking me, ‘Where are the one hundred dinars?’ I gave them to him and he took
them to the Imam. After a while, he came and permitted me to come in. I came
in. Imam al-Hadi (a.s.) was alone. He looked at me kindly and compassionately
and said, ‘Is it not yet enough for you? (He meant, has he not seen enough to
be guided).’ I said, ‘O my master, a sufficient
proof has appeared to me!’ Imam al-Hadi (a.s.) said, ‘How far!
You will not be Muslim, but your son will, and he will be from our Shia. O
Yusuf, there are some people claiming that our guardianship does not benefit
ones like you. Go to what you have come to! You shall see what you like.’ Yusuf was astonished at the miracle
he saw from Imam al-Hadi (a.s.). He went to al-Mutawakkil and got all that he
wanted. Hibatullah said, ‘Yusuf died and I
met his son who was a good Muslim following the Ahlul Bayt (a.s.). He told me
that his father was still Christian when he died, and that he (the son) became
a Muslim after the death of his father. He often said, ‘I am the good tiding of
my master’.[28] The people of the Book believed in
Imam al-Hadi (a.s.) and found in his life a continuity to the lives of prophets
and saints. What authors say about him All those, who wrote about the life
of Imam al-Hadi (a.s.), saw honor, dignity, knowledge, piety, and charisma in
his great personality and showed their admiration and high regard for him. Here
are some sayings of historians and scholars about him: 1. Abul Falah al-Hanbali
Abdul Hayy Abul Falah al-Hanbali says, ‘Abul Hasan bin Ali al-Jawad bin ar-Ridha bin Musa al-Kadhim bin Ja’far as-Sadiq al-Alawi al-Husayni, who is known as al-Hadi, was a jurisprudent, worshipping Imam. He was one of the Imams whom the Shiite exaggerators believe to be infallible like prophets…’[29] 2. Al-Yafi’iy
Al-Yafi’iy says,
‘Imam al-Hadi (a.s.) was worshipful, jurisprudent, Imam…’[30] 3. Abul Fida’ He says, ‘Ali at-Taqiy (pious) is
one of the twelve Imams of the Shia. He is Ali az-Zakiy bin Muhammad al-Jawad…’[31] 4. Ibn as-Sabbagh al-Maliki He says, “Someone of scholars said,
‘The virtue of Abul Hasan has established its domes on the galaxy, and
stretched its ropes on the stars. No excellence is counted, unless with him is
its conclusion, and no nobility is mentioned, unless with him are its details
and totality, and no high quality is regarded, unless his proofs appear on it.
He deserved all that due to the essence of liberal qualities that he alone had,
and glory that governed his lofty nature which was purified from any blemish,
and so his nature and morals were pleHasant, his conduct was fair, and his
qualities were virtuous. His gravity, calmness, certainty, chastity, honesty,
and wit were like the Prophet’s and Ali’s. He had a pure soul and high
determination such that no one among men resembled him (in this respect), and
he lived a coarse life of asceticism such that no human participated with him
in it or looked forward to it.’[32] 5. Ibn Shahrashub He says, ‘He (Imam al-Hadi) was the
best and most truthful of people. He was the cleverest from near and the most
perfect from far. When he kept silent, dignity was observed on him, and when he
spoke, splendor was observed on him. He was from the house of prophethood and
Imamate, and the abode of guardianship and caliphate. A branch from the lofty
tree of prophethood was he, and a fruit from the tree of the mission was he…’[33] 6. Al-Qutb ar-Rawandi He says, ‘As for Ali bin Muhammad al-Hadi, all qualities of Imamate have gathered in him. His virtue, knowledge, and good merits have been perfected. All his morals were extraordinary like the morals of his fathers. He spent the night worshipping, facing the Qibla, wearing a wool garment and sitting on a mat. If we mention his high qualities, the book shall be prolonged with them.’[34]
7. Ath-Thahabi
He says, ‘Ali
bin Muhammad bin Ali bin Musa bin Ja’far bin Muhammad bin Zaynol Aabidin bin
as-Sayyid ash-Sharif al-Alawi al-Husayni was jurisprudent and one of the twelve
Imams. The Twelver Shia call
him al-Manari.’[35] 8. Ibn Hajar He says, ‘Ali al-Hadi was the heir
of his father’s knowledge and generosity.’[36] 9. Ibn Anbasah He says, ‘Ali al-Hadi is surnamed as
al-Askari because he lived in Surra Man Ra’a which was called al-Askar. His
mother was Umm Walad (bondmaid) who was absolutely virtuous and noble…’[37] 10. Muhammad bin Talha Muhammad bin Talha ash-Shafi’iy
says, ‘As for the qualities of Ali al-Hadi, ears never received praise more
pleHasant than them (the qualities) such that they surrounded him, as precious
pearls in their shells. What is witnessed in Abul Hasan Ali al-Hadi was that
his soul was described with invaluable descriptions, and that it was in the
position of prophethood in its honor of ranks and honor of roots…’[38] 11. Aagha Buzurg at-Tahrani This great researcher says, ‘Imam
al-Hadi (a.s.) was the best of his brothers. He inherited the knowledge and
generosity of his fathers. The Imamate transferred, and was limited to him from
among his brothers because he had fulfilled all the conditions of Imamate. The
conditions of Imamate are knowledge, justice, qualifications, soundness of
senses and organs that does not affect one’s determination and action, being
Arab from Quraysh, besides being from the Hashemites…’[39] 12. Khayruddeen az-Zarkali He says, ‘Ali al-Hadi bin Muhammad
al-Jawad bin Ali ar-Radhiy bin Musa bin Ja’far al-Husayni at-Talibi was the
tenth of the twelve Imams for the Shia and one of the pious virtuous ones…’[40] These were some words said by
scholars and ulama’ showing their admiration towards Imam al-Hadi (a.s.) and
some of his high qualities for he was the highest religious authority in the
Islamic world. Notes: [2] Bin means “son of” and bint means “daughter of”. [3] Refer to Uyoon al-Mu’jizat. [5] [7] Mir’at az-Zaman, vol.9 p.553 (manuscript). [9] A village established by Imam Musa al-Kadhim (s) about three miles from [10] Al-Ittihaf bihubil Ashraf, p.67, Jawharatul Kalam fee Madh as-Sadah
al-A’lam, p.151. [11] Aqiqa is the name of the sacrifice on the seven day after the birth of a
child. [12] Usul al-Kafi, vol.1 p.497, al-Irshad, p.368, A’yan ash-Shia, vol.4 p.252. [13] Al-Ittihaf bihubil Ashraf, p.67, Jawharat al-Kalam, p.151, Mir’at al-Janan, vol.2 p.159, Tareekh al-Khamees, vol.2 p.321. [14] A’yan ash-Shia, vol.4 p.252. [15] Tareekh al-Khamees, vol.2 p.321, Mir’at
al-Janan, vol.2 p.159. [16] Al-Ittihaf Bihubil Ashraf, p.67. [17] It is mentioned in Umdat at-Talib, p.188 and Ilal ash-Sharayi’, p.241,
that the quarter where Imam al-Hadi (s) lived was called Askar and therefore he
was called al-Askari. [18]
Noor al-Absar, p.164, Bihar al-Anwar, vol.13 p.127, Jawharat al-Kalam, p.151. [19]
Ma’athir al-Kubara’ Fee Tareekh Samarra’, vol.3 p.20. [20] Jawharat al-Kalam, p.151. [21] She was a sovereign on [22]
Ma’athir al-Kubara’ fee Tareekh Samarra’, vol.3 p.95-96. [23] Takbir is the saying “Allahu Akbar-Allah is great” and tahlil is the
saying “la illaha illallah-there is no god but Allah”. [24] [25] Bihar al-Anwar, vol.13 p.129. [26] Ma’athir al-Kubara’, vol.3 p.94. [27] [28] Bihar al-Anwar, vol.13 p.133. [29] Shadharat ath-Thahab, vol.2 p.128-129. [30] Mir’at al-Janan, vol.2 p.160. [31] Tareekh Abul Fida’, vol.2 p.47. [32] Al-Fusul al-Muhimmah, p.268. [37] Umdat at-Talib fee Ansab Aal Abi Talib, p.188. [39] Shajarat as-Sibtayn, (manuscript). |
