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The qualities of Imam al-Hadi (a.s.)
were like the qualities of his fathers who were distinguished by them over all
people. All elements of honor and dignity met together in him. He possessed all
virtues and excellences. It sufficed for him that he was one of the infallible
Imams of the Ahlul Bayt (a.s.) whom Allah had purified and kept uncleanness
away from them. Here we shall talk in brief about some attributes of his
honorable personality: Imamate Imamate is a kindness from Allah to
His people which He does not give to anyone but His loyal slaves, whom He has
tried by faith, and purified from all kinds of injustices and defects. In our
books on the lives of the infallible Imams we have discussed “Imamate” in
details in some of them and in brief in others. In this book we talk in brief
about Imamate and refer to some of its aspects. The Need for Imamate Imamate is an affair from the
affairs of the Islamic life. Without Imamate Islamic life does not function
properly; not only because it controls religious life, but also because it runs
the economical, political, and social life, and leads to the nation’s
independency and freedom and secures safety, ease, and peace. Perhaps, the most important reason
behind the need for Imamate is to make spiritual powers dominate and to spread
virtue and good between people and resist bad tendencies of selfishness,
haughtiness, greed, envy and other kinds of deviation. All good powers in the
world are based on the faith in Allah, because this is the only path that
protects the world from destruction and disasters of wars. The faith in Allah
is the strongest weapon in the earth that keeps the world safe from
misfortunes. The infallible Imams cared much for
this side. They raised the banner of faith high, and struggled in the way of
Allah very diligently. They left luminous works in the way of inviting to
Allah. Nahjol Balagha of Amir ul-Mu’mineen (Imam Ali) is full of the fragrances
of true faith. It invites people to ponder on the creation of everything in the
world, which inevitably leads to faith. It also invites people to good morals
and high qualities and warns of evil tendencies that lead to backwardness and
deterioration. We also find spiritual nourishment in as-Sahifah as-Sajjadiyya
of Imam as-Sajjad (a.s.) which is considered the Bible of the Ahlul Bayt
(a.s.), and it is a fertile source of faith. In all supplications transmitted
from the infallible Imams (a.s.) we find this spiritual nourishment that
purifies the soul from the dregs of ignorance and pride. In the books of argumentation you
find irrefutable evidences which the infallible Imams offered regarding
monotheism that confuted the enemies of Islam who denied the Creator. Imam
al-Hadi (a.s.) praised the jihad of his fathers in the fields of faith and the
invitation to Allah in his Ziyarah called “al-Jami’ah”. He said, “Peace be on the propagandists of Allah, the
guides to the contentment with Allah, the residents in the command of Allah,
the absorbed in the love of Allah, the loyal in monotheism, those who manifest
of the mission of Allah…’ He added, ‘You honored His glory,
exalted His standing, glorified His generosity, kept His remembrance, confirmed
His covenant, confirmed His obedience, were sincere to Him secretly and openly,
called unto His way with wisdom and good exhortation, sacrificed your selves to
please Him, were patient with what afflicted you for Him, offered prayers, gave
zakat, enjoined the good, forbade the wrong, struggled truly in the way of
Allah until you announced His mission, declared His obligations, spread His
laws, fixed His verdicts, and became by that in the eye of His contentment,
submitted to His fate, and believed in His past prophets…’ These wonderful lines expressed the
struggle that the infallible Imams undertook to raise the word of monotheism
and defend the values of Islam and faith. They offered their lives as pure
sacrifice to Allah looking forward just to His reward. Infallibility of the Imams The infallibility of the twelve
Imams (a.s.) is an important element in the Shiite doctrine. Some people deny
this concept claiming that it cannot be realized. In our studies on the lives
of the infallible Imams (a.s.) we have confuted the deniers of this concept and
proved the reality and possibility of infallibility. He who reads the lives of
the infallible Imams does not doubt their infallibility at all. They never
committed any kind of sin or disobedience whether intentionally or
unintentionally. None of them ever deviated from the
right path or sound conduct. All of them were absolutely pious. Al-Mutawakkil,
the Abbasid tyrant, tried his best with all the means available to him to
deceive Imam al-Hadi (a.s.) in order to get him to walk in his own deviated
ways and engage in the traditions of amusement and debauchery, but Imam al-Hadi
(a.s.) abstained from all that and at last al-Mutawakkil failed in his plans to
tempt him. With his great status, Imam al-Hadi (a.s.) proved his infallibility
as well as his pure fathers’ that the Twelver Shia believe in. The Knowledge of the Imams The knowledge of the infallible
Imams was like the knowledge of the prophets with no difference between them.
As the knowledge of the prophets and messengers of Allah was inspirational such
that Allah had endowed them with to be the authority on His people, so was the
knowledge of the infallible Imams (a.s.). Imam as-Sadiq (a.s.) spoke about the
great treasures of knowledge the infallible Imams (a.s.) had and how they
obtained that knowledge when saying, ‘Our knowledge is ancient, primordial,
beating in hearts, and knocking in ears. We have the red jafr, the white jafr,
the book of He was asked to explain what he had
said and he replied, ‘The ancient knowledge is the knowledge of what shall
happen, and the primordial knowledge is the knowledge of what had happened. The
beating in hearts is inspiration and the knocking in ears is the talk of angels
that we hear their speech but we do not see their figures. As for the red jafr,
it is a container having the weapon of the messenger of Allah (peace be upon him
and his progeny) and it shall not appear until Imam al-Mahdi (a.s.) reappears. The white jafr is a container having
the Torah of Moses, the Bible of Jesus, the Book of Psalms of David, and the
first Books of Allah. The Book of Fatima (peace be upon her) has accounts of
all events and names of those who rule in the world until the Day of
Resurrection. As for the jami’ah, it is a book of seventy cubits long having
the dictation of the messenger of Allah (peace be upon him and his progeny)
written down by Ali bin Abu Talib (a.s.). By Allah, it has all that which
people need until the Day of Resurrection even the amount of blood money of a
scratch, a whip, half a whip…’[41] What further proves this claim is
the different kinds of knowledge and sciences transmitted from the infallible
Imams of the Ahlul Bayt (a.s.). As an example, Imam Ali (a.s.) the gate of the
Prophet’s city of knowledge, had opened many sections of knowledge and
sciences, which numbered about thirty-two sciences according to al-Aqqad[42]. It was he who had informed people
about the technological progress and scientific development that would appear
on the stage of life. He said, ‘A time will come where the people in the East
can see the people of the West, and the people in the West can see the people
in the East.’ He also said, ‘A time will come where the people in the East can
hear the people of the West, and the people in the West can hear the people of
the East.’ This saying came true by inventing
the TV and the Radio. He also said, ‘A time will come to people where iron will
move.’ It came true by inventing trains, cars, and other means of
transportation. There are many other examples like these that Imam Ali (a.s.)
had informed of.[43] It was he who had said, ‘Ask me
about the Book of Allah! By Allah, there is no verse, unless I know whether it
has been revealed in the night or day, in a plain or a mountain.’[44] From the Imams of the Ahlul Bayt
(a.s.), who had spouted springs of knowledge and wisdom in the earth, was the
miracle of knowledge and intellect in the world Imam as-Sadiq (a.s.). He
foretold about the pollution in space and seas and its bad effects on man. He
also told about the existence of life on some planets. It was he, who had
established the bases of anatomy and peculiarities of man’s organs and the
wonders in them. All that was mentioned in the book Tawhid al-Mufadhdhal. He was
the first founder of physics and chemistry. He established their bases through
his disciple Jabir bin Hayyan the pride of the East and the pioneer of the
human development in the earth. Imam al-Hadi (a.s.) was not more
than seven years old when his father Imam al-Jawad (a.s.) died. Still in his
early years yet, Imam al-Hadi (a.s.) had knowledge that astonished others’
minds. Great scholars tried him by most difficult and complicated questions in
jurisprudence, philosophy, and theology but he answered them all as if he was
an expert jurisprudent. Therefore, ulama’ and scholars believed in his Imamate,
and thus it was clear evidence that Allah had endowed the infallible Imams of
the Ahlul Bayt (a.s.) with such knowledge, wisdom, and virtue that He had never
endowed others with. Announcing his Imamate The Shia paid much attention to the
matter of Imamate because it is one of the bases of Islam. They often asked the
present Imam about the Imam after him so that they would refer to him in their
religious and worldly affairs, obey and follow him. Many reliable Muslims
narrated the assigning of Ali al-Hadi (a.s.) as the Imam by his father Imam
Muhammad al-Jawad (a.s.). Here are some of them: 1. Isma’il bin Mihran When Imam al-Jawad (a.s.) went to Imam al-Jawad (a.s.) smiled at him
and said, ‘It is not as you thought. It is not in this year.’ When al-Mu’tasim (the Abbasid
caliph) sent for Imam al-Jawad (a.s.), Isma’il went to the Imam to know the
Imam after him. He said to Imam al-Jawad (a.s.), ‘You are going. To whom will
the matter (Imamate) be after you?’ Imam al-Jawad (a.s.) cried and was
anxious in his travel and thought that he would not go back again to Yathrib.
Therefore, he appointed his son Ali al-Hadi as the Imam after him. He said,
‘Now, it is to fear for me. The matter (Imamate) after me is to my son Ali…’[45] What Imam al-Jawad (a.s.) predicted
came true. Al-Mu’tasim, the Abbasid caliph, assassinated him while he was still
in the bloom of his youth. 2. Al-Khayrani He was one of the narrators who
narrated the appointment of Imam al-Hadi (a.s.) as the Imam after his father.
We shall mention that in a coming chapter. 3. As-Saqr bin Abu Dalf As-Saqr narrated, ‘I heard Abu
Ja’far Muhammad bin Ali ar-Ridha (Imam al-Jawad) saying, ‘The Imam after me is
my son Ali. His Command is my command, his saying is my saying, and his
obedience is my obedience. Imamate after him is to his son al-Hasan…’[46] 4. Some of the Shia When Imam al-Jawad (a.s.) traveled
to 5. Ahmad bin Abu Khalid Ahmad narrated that Abu Ja’far (Imam
al-Jawad) had recommended his son, Ali al-Hadi (a.s.), to be the Imam after
him. We shall mention the terms of this will later on.[49] These are some of the narrators who
narrated that Imam al-Jawad (a.s.) had appointed his son Ali al-Hadi (a.s.) as
the Imam after him. The texts on this matter were successive. The Shia believe
that the appointing of Imams was not out of passions or tendencies, but it was
according to the command of Allah Who chose and appointed them through the
Prophet (S) who carried out what he was ordered by his Lord. The Prophet (S)
announced that the caliphs (successors) after him would be twelve ones, whom
Imam al-Hadi (a.s.) was one of. The texts on this matter are successive and
true.[50] His Generosity One of the prominent qualities of
Imam al-Hadi (a.s.) was his generosity. He was the most liberal and generous
person of his time. He was like his fathers, who gave food out of love for Him
to the poor, the orphan, and the captive. They gave food to others until no
food remained for their families and themselves, and gave clothes to others
until no clothes remained for them. Imam as-Sadiq (a.s.) gave food and clothes
to people until nothing remained for his family.[51] Historians mentioned many examples
on the generosity and charity of Imam al-Hadi (a.s.) to the poor and needy. We
mention some of them here: 2. Isaaq al-Jallab said, ‘On the Day of Tarwiya[53] I bought many heads of sheep to Abul Hasan al-Hadi (peace be upon him)
and he distributed them among his relatives.’[54] 3. Historians mentioned that one day Imam al-Hadi (a.s.) went from Imam al-Hadi (a.s.) had pity on him
but he himself was in lack of money and did not have anything to help this
nomad with. He wrote on a piece of paper with his handwriting that he was in
debt to the nomad and he mentioned a certain amount. He said to the nomad,
‘Keep this paper with you. When I go to Surra Man Ra’a ( When Imam al-Hadi (a.s.) went to
Surra Man Ra’a and a group of people, among whom were some officials and secret
policemen, attended his meeting, the nomad came, showed the piece of paper, and
asked Imam al-Hadi (a.s.) to pay back the debt mentioned in the paper. Imam
al-Hadi (a.s.) apologized that he could not pay back the debt and the nomad
insisted. When people left the meeting, the policemen went to al-Mutawakkil and
told him about this matter. Al-Mutawakkil ordered his men to send thirty
thousand dirhams to Imam al-Hadi (a.s.) and they did. When the nomad came, Imam
al-Hadi (a.s.) said to him, ‘Take this money and pay back your debt and spend
the rest on your family!’ The nomad found that great and said
to Imam al-Hadi (a.s.), ‘My debt is less than the third of this amount…but
Allah is more aware where He reveals His mission.’[55]The nomad left for his family
delightedly while praying Allah for Imam al-Hadi (a.s.) who had saved him from
poverty and neediness. 4. Historians mentioned that once Abu Hashim al-Ja’fary underwent a severe
state of neediness and he resorted to Imam al-Hadi (a.s.). When Imam al-Hadi
(a.s.) saw his wretchedness, he wanted to comfort him. He said to him, ‘O Abu
Hashim, which blessing of Allah you want to be grateful for? Allah has endowed
you with faith that saves your body from fire, endowed you with soundness that
helps you in obedience, and endowed you with satisfaction that keeps you away
from degradation.’ Imam al-Hadi (a.s.) gave him one hundred dinars.[56] His Asceticism Imam al-Hadi (a.s.) turned his back
on all pleasures of this worldly life and lived absolutely an ascetic life. He
kept to worship, piety, and asceticism. He paid no attention to worldly
pleasures and preferred the obedience of Allah to everything else. His house in
Yathrib and his house in Surra Man Ra’a had no furniture. Once, the policemen
of al-Mutawakkil broke into his house and searched it but found nothing of
worldly furniture. They also searched his House in Surra Man Ra’a and found him
wearing a wool garment and sitting on sand and pebbles. Nothing was between him
and the ground. As-Sibt bin al-Jawzi said, ‘Ali
al-Hadi had no interest in this worldly life. He kept to the mosque. When they
searched his house, they did not find in it save copies of the Holy Qur'an,
books of du’a, and scientific books.’ He lived in the light of the noble
life his fathers had lived; in asceticism and turning away from the material
pleasures of this life except that which concerned the truth. His grandfather
Amir’ul- Mu’minin (a.s.) was one of the most ascetic men in this life. During
his rule as the caliph of Muslims his shoes were from the fibers of palm tree
and he himself mended them with his hands. His belt also was from fibers of
palm tree. He suffered hunger out of asceticism and in order to comfort the
poor. His wife the head of the women of the world Working in his Farm Imam al-Hadi (a.s.) was free of
every material tendency. He was free from any kind of selfishness and he did
not submit to any pleasure or fancy. Historians say that he worked in his farm
to secure the living of his family. Ali bin Hamza said, “Once, I saw Abul Hasan
the third (Imam al-Hadi) work in a farm while his feet were soaked with sweat.
I said to him, ‘May I die for you! Where are the men?’ He said, ‘O Ali, one, who was better
than me and my father, worked with a spade in his farm.’ I said, ‘Who was he?’ He said, ‘The messenger of Allah
(SwT), Amir’ul- Mu’minin, and all my fathers worked with their hands. It was
the work of prophets, apostles, and good saints…”[57] Work
was the sign of prophets. Every prophet worked in some field. We have quoted
this holy tradition in our book “Work and the rights of workers in Islam” to
prove the importance and honor of work and that it was from the conducts of the
holy prophets. Guiding the Deviant Imam al-Hadi (a.s.) cared much for
guiding the deviants who digressed from the truth. From among those, whom Imam
al-Hadi (a.s.) had guided, was al-Hasan al-Basri known as al-Mallah who was a
waqifite.[58] Once, Imam al-Hadi (a.s.) met him
and said to him, ‘Until when is this slumber? Is it not yet time for you to
awake?’ These words affected him deeply and
so he turned back to the truth and guidance.[59] Forbidding from associating with
Sufis Imam al-Hadi (a.s.) warned his
companions and all Muslims from associating and mixing with Sufis because they
were a source of error and deviation to people. They affected asceticism to
seduce simple and naïve people. Al-Husayn bin Abul Khattab said,
‘One day, I was with Abul Hasan al-Hadi (a.s.) in the mosque of the Prophet (S)
when some of his companions, among whom was Abu Hashim al-Ja’fari, came to him.
Abu Hashim was an eloquent man and had a high position near Imam al-Hadi
(a.s.). While we were standing, a group of Sufis came into the mosque. They sat
in a corner of the mosque and began saying “la ilaha illallah; there is no god
but Allah”. Imam al-Hadi (a.s.) turned towards his companions and said to them,
‘Do not pay attention to these deceivers for they are allies of the Devils and
destroyers of the bases of religion. They become ascetic to relieve their
bodies and watch to hunt cattle…they do not practice rites except to deceive
people, and do not decrease food except to…cheat the foolish…their worship is
but dancing and clapping, and their praises are but singing. No one follows
them except the stupid, and no one believes in them except the foolish. Whoever
went to visit any of them alive or dead, it’s as if he went to visit Satan and
idolaters, and whoever supported any of them, as if he supported, Mo’awiya,
Yazid, and Abu Sufyan…’ One of the companions said, ‘Even if
he acknowledges your rights?’ Imam al-Hadi (a.s.) scolded him and
shouted, ‘Do not say that! He, who acknowledges our rights, does not disobey
us. Do you not know that they are the worst group of Sufis, though all Sufis
are dissentient to us and their way is contrary to ours? They are but
Christians and magi of this nation. They do their best to put out the light of
Allah with their mouths, and Allah will not consent save to perfect His light,
though the unbelievers are averse…’ Honoring the Ulama’ Imam al-Hadi (a.s.) honored people
of intellect and knowledge, welcomed and preferred them to the rest of people
because they were the source of light in the earth. Once, Imam al-Hadi (a.s.)
was informed that one of the Shiite ulama’ had argued with an opponent of the
Ahlul Bayt (s) and confuted him. He was delighted by that. When that scholar
came to Imam al-Hadi (a.s.), he welcomed him warmly in his meeting which was
full of Alawids and Abbasids. He seated him on a sofa and began talking with
him eagerly and respectfully. The Hashemites in the meeting became angry and
said to Imam al-Hadi (a.s.), ‘Why do you prefer him to the masters of Bani[60] Hashem?’ Imam al-Hadi (a.s.) said to them
‘Beware to be from those whom Allah has said about, (Have you not
considered those (Jews) who are given a portion of the Book? They are invited
to the Book of Allah that it might decide between them, then a part of them
turn back and they withdraw).[61] Do you accept the Book of Allah as a judge?’ They all said, ‘O son of the
messenger of Allah, we do.’ He began proving his opinion by
saying, ‘Has Allah not said, (O you who believe! when it is said to you,
Make room in (your) assemblies, then make ample room, Allah will give you
ample, and when it is said: Rise up, then rise up. Allah will exalt those of
you who believe, and those who are given knowledge, in high degrees; and Allah
is Aware of what you do)[62]? Allah does not accept for a
knowledgeable believer but to be preferred to an unknowledgeable believer, just
as He wants a believer to be preferred to an unbeliever. Allah has said, (Allah
will exalt those of you who believe and those who are given knowledge, in high
degrees). Has He said, ‘Allah will exalt those, who are given honor of
lineage, in high degrees’? Allah has said, (Are those who know and those
who do not know alike?)[63] Then, how do you deny my honoring him for what Allah has honored him? His defeating that opponent of the
Ahlul Bayt (s) with the proofs that Allah has taught him is more honorable than
every honor of lineage.’ The attendants kept silent after
this reply, but one of the Abbasids said, ‘O son of the messenger of Allah, you
have preferred this man to us and degraded us lower than one who has no lineage
like ours, while since the beginning of Islam until now those better in lineage
are preferred to those lower than them.’ This is a nonsensical argument since
Islam focuses only on right values which that Abbasid man did not understand.
Imam al-Hadi (a.s.) replied to him saying, ‘Glory be to Allah! Had al-Abbas (the Prophet’s
uncle) not paid homage to Abu Bakr who was from Taym[64] while al-Abbas was a Hashemite? Did Abdullah bin Abbas not serve Umar
bin al-Khattab who was from Adiy while Abdullah bin Abbas was a Hashemite and
the father of the (Abbasid) caliphs? And why did Umar appoint people far in
lineage in the shura and did not appoint al-Abbas? If preferring a
non-Hashemite to a Hashemite is denied, then you have to deny the homage of
al-Abbas to Abu Bakr and the service of Abdullah bin Abbas to Umar. If that was
permissible, this is permissible too.’ The Abbasid man was confuted.[65] When he did not understand the proofs derived from the Holy Qur'an, Imam
al-Hadi (a.s.) argued with him by the homage of al-Abbas to Abu Bakr and the
service of Abdullah bin Abbas to Umar though these two caliphs (Abu Bakr and
Umar) were not equal in lineage to al-Abbas and Abdullah bin Abbas. His Worship When you read the lives of the
infallible Imams of the Ahlul Bayt (s), you find that the prominent aspect of
their lives was their devotedness to Allah and their spending the night in
worshipping, hymning, and recitation of the Qur'an. Abu Firas al-Hamadani, the poet,
compares the Ahlul Bayt (s) to the Abbasids by saying, “Recitation (of the Qur'an) is heard in their
houses until dawn, and in your houses music and
singing.” At that age, people did not see a
worshipper, devout and pious person like Imam al-Hadi (a.s.). He offered all
recommended worships (nafila). In the third rak’a of the nafila of Maghrib
(sunset) he recited the sura of al-Hamd (1) and the beginning of the sura of
al-Hadid (57) until the end of the six verse, and in the fourth rak’a he
recited the sura of al-Hamd and the sura of al-Hujurat (49).[66] Another nafila of two rak’as was reported in which he recited in the
first rak’a the sura of al-Hamd and the sura of Yasin (36), and in the second
rak’a he recited the sura of al-Hamd and the sura of ar-Rahman (55).[67] His Supplications in Qunut[68] Many supplications were transmitted
from Imam al-Hadi (a.s.) which he recited in the qunut of his prayers, showing
the extent of his devotedness and submissiveness to Allah. Here are some of
them. 1. “O Allah, the founts of Your
gifts are brimful, the doors of Your supplications for one who hopes in You are
wide-open, and Your merciful looks on one who resorts to You are not cut.
Caution is bridled, need is urgent, and people of patience are unable to wait.
O Allah, You are in watch over all places, and You do not ignore but (provide)
respite. Whoever takes refuge with You will be secure, and whoever resorts to
You will succeed and get to Your door safe. O Allah, overtake those who persist
on oppression and continue in their ignorance to the end of disbelief. Your
patience with them has made them covetous of doing as they desire. They harm
Your guardians with their evils, and hurt them with their vices, and take their
harm to them in their habitation. O Allah, dispel torment from the believers
and send it openly on the unjust! O Allah, drive torment away from reliers and
pour it on the haughty! O Allah, assist the followers of the truth, and
surprise the assistants of injustice with snap! O Allah, make us delighted with
gratefulness, give us victory, and keep us safe from the bad bada’,[69] bad end, and danger!’[70] The supplications of the infallible
Imams were not limited to the spiritual side, but they included all sides of
life. This supplication pictured the political life and the oppression that
people suffered during the reigns of those kings who were excessive in
oppressing people and forcing them to do what they were unwilling to do. I
think that, in this supplication, Imam al-Hadi (a.s.) invoked Allah against
al-Mutawakkil who excessively oppressed the Alawids. 2. “O You, Who are unique in deity,
and alone in oneness, O You, by Whose name the day glows, and lights shine, by
Whose command night darkens, and by Whose gift rain comes down, O You, Whom the
distressed call upon and You respond, the frightened resort to and You rescue
them, obedient worship and You thanked them, and the grateful praise and You
reward them. How exalted You are! How high Your authority is! How executable
Your commands are! You are the Creator (who creates) without effort, and the
Judge (who judges) without injustice. Your excuse is irrefutable, and Your
words are undeniable. To You I have resorted and sought protection from the
blows on knots (magic), and the watches of the atheists who deny Your
attributes, harm Your guardians, support the killing of Your prophets and
chosen ones, intend to put out Your light, deny Your messengers, resist Your
signs, take guardians other than You and Your guardians, and worship their idols
instead of You, but You favor Your guardians with Your great blessings,
generously give them Your bounties, endow them with the best of Your reward to
save them from opposing the prophets and from the ways of deviation, and
respond to them when they carry out the covenants, and so the turning hearts
submit to You with agreements. O Allah, I ask You by Your name
which the heavens and the earth have submitted to, and by which You enliven the
dead among things, make living beings die, gather every separated thing,
separate every gathered thing, perfect the words, show great signs, assist the
repentant, and delay the acts of the corruptive and make their deeds vain…to
have blessings on Muhammad and the progeny of Muhammad and make my Shia
(followers) from those who have been charged and they believed, and been
interrogated and they spoke while safe and trusted. O Allah, I ask You for them the
success of the people of guidance, the deeds of the people of certainty, the
loyalty of the people of repentance, the determination of the people of
insight, the God-fearingness of the people of piety, the concealment of the
truthful until they, O my Lord, fear You with fear that prevents them from Your
disobediences so that they obey You to obtain Your dignity, and until they
become loyal to You and for You for fear of You, and until they become sincere
to You in repentance so that You give them Your love which You have
necessitated for the repentant, and until they rely on You in all their affairs
out of their good will towards You, and until they entrust their affairs to You
out of their trust in You. O Allah, Your obedience is not
obtained except through Your reconciliation, and no degree from the degrees of
goodness is obtained except by You. O Allah, the Master of the Day of Judgment,
the Aware of the secrets hidden in the chests of people, purify the earth from
the impurity of the people of polytheism, and silence the liars from
fabricating lies against Your messenger! O Allah, eradicate tyrants, snap
slanderers, and destroy fabricators who, when the verses of the Beneficent are
recited before them, say: fables of the ancients. O Allah, fulfill Your promise
to me, and hasten the deliverance of every suppliant seeker; You are ever
watchful! I seek Your protection from every dubiosity, and from every heart
that is locked up away from knowing You, and from a soul that disbelieves if it
is distressed, and from one who speaks about justice while his deeds are
opposite to justice, and from one who seeks the truth while he is far away from
true qualities, and from one who gains fame while he is lowered in his fame,
and from a face which, in spite of successive blessings, is gloomy. I seek Your
protection from all that and everything like it, You are Knowing, Wise.” His supplication after Fajr Prayer “O You, the greater than every great one, Who
has no partner and no vizier, O You, the Creator of the sun and
the lighting moon, the shelter to the resorting fearful, the Liberator of tied
captives, the nourisher of young babies, the setter of broken bones, the
Merciful to the old, the light of light, the Manager of affairs, the
Resurrector of those in graves, the Healer of chests, the Maker of shade and
heat, the Aware of all that is in breasts, the Revealer of the Book, light, the
great Qur'an, and the Book of Psalms, O You, Whom angels glorify in the
morning and night, O You, the Permanent and Eternal,
the Bringer forth of plants in the early morning and afternoon, the Enlivener
of the dead, the Resurrector of decayed bones, the Hearer of sounds, the
Everlasting, the Dresser of bones that decay after death! O You, Whom nothing distracts from
any other thing, Who do not change from a state to another, Who do not need to
move or advance, Whom no affair prevents from any other affair, Who cancel
because of the charity and supplication (of believers) what has been determined
and affirmed in the Heaven of the unfavorable judgment (that is their due),
Whom no place can include or encompass, Who place remedy in what You like among
things, Who keep alive from serious disease with the least of nourishment, Who
remove by the least of remedy the worst of diseases, O You, Who, if promise, fulfill, if
threaten, pardon, O You, Who possess the needs of
requesters, Who know what is there inside the consciences of the silent, O You, the Most Magnificent, the
Generous in pardoning, O You, Who have a face that never
becomes old, Who have unlimited sovereignty, Who have inextinguishable light,
Whose throne is over everything, Whose authority is over the land and the sea,
Whose wrath is in the Hell, Whose mercy is in Paradise, Whose promises are
true, Whose favors are uncountable, Whose mercy is wide, O You, the Helper of the callers for
help, the Responder to the call of the compelled, O You, Who are in the high regard
and Your creation is in low regard, O You, the Lord of the mortal souls,
the Lord of the worn bodies, the most perceptive of seers, the most hearing of
hearers, the promptest of accounters, the wisest of judges, the Most Merciful
of the merciful, the Giver of gifts, the Releaser of captives, the Lord of
glory, the One of piety and forgiveness, O You, Whose limit cannot be
perceived, Whose number cannot be counted, Whose aid does not cease, I bear witness, and the witness to
me is honor and supply, and from me obedience and submission, and by which I
hope deliverance on the day of sigh and regret, that You are Allah; there is no
god but You alone with no partner, and that Muhammad is Your slave and
messenger, Your blessing be on him and on his progeny, and that he has informed
and carried out on behalf of You what was his duty to You, and that You always
create, provide with livelihood, give, deny, exalt, humble, enrich, impoverish,
disappoint, help, pardon, show mercy, forgive, overlook what You know, do not
wrong, straiten, enlarge, omit, fix, initiate, reproduce, enliven and make die;
have mercy on Muhammad and the progeny of Muhammad and guide me from You, give
me of Your favor, spread on me of Your mercy, and send down upon me of Your
blessings, for You often have accustomed me to good and favor, given me too
much, and uncovered my ugly deeds. O Allah, have blessings on Muhammad
and the progeny of Muhammad and hasten my deliverance, forgive my slips, take
pity my loneliness, take me to the best of Your worships, gift me with health
from my illness, plenty of my supplies, inclusive soundness in my body, insight
in my religion, and help me to ask you for forgiveness before death comes and
hope ends, and help me bear death and its distress, the grave and its
loneliness, the scales and their lightness, the sirat[71] and its slipping, the Day of Resurrection and its terror. I ask You for
the acceptance of deeds before death, and ask You for strength in my hearing
and sight for the doing of the best of that You have taught and made me
understand. You are the lofty Lord and I am the humble slave, and how great a
difference there is between us. O You, Compassionate, Benefactor, of Glory and
Honor, have blessings on Muhammad and the progeny of Muhammad the good, the
pure!”[72] His Supplication after the Asr’
Prayer “O You, Who have raised high and been great,
overcome and been mighty, been mighty and overcome, O You, Who have been mighty and so
been great in His might, O You, Who have spread shade over
his creation, Who have endowed His people with favor, I ask You, O You Mighty
of retribution, Who avenges with His might on people of atheism, I ask You by the right of Your
guardian Ali bin Abu Talib and I make him the means between You and my needs,
to have mercy on Muhammad and the progeny of Muhammad and to help me satisfy my
needs, perform my nafilas (supererogatory prayers) and obligations and be pious
to my brothers, and (make me) perfect in Your obedience, O You, the Most
Merciful of the merciful.’[73] The Response to his Supplications One of the charismata of Imam
al-Hadi (a.s.) was the swift response of Allah to his supplications because of
the high position he and his fathers had near Allah. Historians have mentioned
many examples regarding this matter. 1. Al-Mansur narrated that his
father’s uncle said, “Once, I went to Imam Ali al-Hadi and said to him, ‘O my
master, this man (he meant al-Mutawakkil, the Abbasid caliph) has turned his
back to me and stopped my salary, and this is because he knows I have kept to
you.’” He asked Imam al-Hadi (a.s.) to intercede for him with al-Mutawakkil.
Imam al-Hadi (a.s.) said to him, ‘You shall be satisfied insha’Allah.’ During
the night, the messengers of al-Mutawakkil came to the man and he hastened with
them to the caliph. When he got to the palace, al-Fatah the doorkeeper scolded
him for his delay and allowed him to go in to al-Mutawakkil. The caliph received him with smiles
saying to him, ‘O Abu Musa, what made you busy and forget about us? Do you need
anything from me?’ The man asked for what he needed and
for his salary that was stopped. Al-Mutawakkil ordered him to be given more
than what he wanted. The man left delightedly. He saw al-Fatah at the door and
said to him, ‘Did Ali bin Muhammad (Imam al-Hadi) come here?’ Al-Fatah said, ‘No.’ The man said, ‘Did he send a
letter?’ The doorkeeper said, ‘No.’ The man left and al-Fatah followed
him saying, ‘I have no doubt that you have asked him (the Imam) to pray for
you. Please, ask him to pray for me!’ The man went to Imam al-Hadi (a.s.),
and when he had the honor of being before him, Imam al-Hadi (a.s.) said to him,
‘O Abu Musa, I see satisfaction on your face.’ The man said submissively, ‘It is by
your blessing, my master. But, it was said to me that you neither went to him
(to al-Mutawakkil) nor did you ask him for anything.’ Imam al-Hadi (a.s.) smiled and said,
‘Allah the Almighty has known from us that we do not resort in serious matters
except to Him, and do not rely in misfortunes except on Him. He has accustomed
us to His response whenever we ask Him for something, and we fear that if we
change, He also will change with us…’ The man understood that Imam al-Hadi
(a.s.) had prayed to Allah for him in loneliness. He said to Imam al-Hadi
(a.s.), ‘O my master, al-Fatah asks you to pray for him.’ Imam al-Hadi (a.s.) did not respond
and said, ‘Al-Fatah believes in us outwardly and avoids us inwardly. We pray
for him if he is loyal to Allah, believes in the messenger of Allah (peace be
on him and on his progeny), and acknowledges our rights, we the Ahlul Bayt
(s).’ The infallible Imams (a.s.) prayed
Allah for pure persons who believed in Allah, His messenger, and the right of
the Ahlul Bayt (s). They did not pray for those who do not believe. The man asked Imam al-Hadi (a.s.) to
teach him a supplication (du’a) that would benefit him and Imam al-Hadi (a.s.)
guided him to the following du’a: “O You, my supply, my hope and reliance, my
resort and support, O You One and Unique, O You, Who “say: He, Allah, is One”,
O Allah, I ask You by those whom You have not created like them in Your
creation, to have blessing on them…and then you ask for your need.”[74] 2. There was a man in I began praying Allah to keep him
safe from the plotting of al-Mutawakkil. Imam al-Hadi (a.s.) caught sight of
me. He came towards me, and said, ‘Allah has responded to your prayer. He will
prolong your age and increase your wealth and children.’ I trembled because he knew what was
in my mind and what I intended. We came in to al-Mutawakkil, carried out our
affairs and then I left for 3. Ali bin Ja’far was one of the
deputies of Imam al-Hadi (a.s.). One day, he was betrayed near al-Mutawakkil
who threw him in prison. He remained in prison for a long time and eventually
he could not bear this any longer. Therefore, he asked an agent of the Abbasid
government to intercede for him to be set free and he would give him three
thousand dinars for that. The agent went to Ubaydillah, who had a good position
near al-Mutawakkil, and asked him to intercede with al-Mutawakkil for Ali bin
Ja’far. Ubaydillah responded to him and interceded with al-Mutawakkil to set
Ali bin Ja’far free, but al-Mutawakkil refused and said to him, ‘If I doubted
you, I would say you are a Rafidhi (Shia). This is a deputy of Abul Hasan
al-Hadi and I am determined to kill him.’ Ubaydillah regretted his
intercession and told his friend (the agent) that al-Mutawakkil was determined
to kill Ali bin Ja’far and there was no chance for setting him free. Ali bin
Ja’far became so distressed and wrote a letter to Imam al-Hadi (a.s.) saying to
him, ‘O my master, please do something for me! I fear I may lose my faith.’
Imam al-Hadi (a.s.) replied to him, ‘Since the matter has reached this point
with you, I will pray Allah for you.’ Al-Mutawakkil became seriously ill
and his fever increased, and so he ordered his men to set free all prisoners
and gave a special order to set Ali bin Ja’far free. Al-Mutawakkil ordered
Ubaydillah to set Ali free and to beg him to forgive him (al-Mutawakkil) for
what he had done to him. Ali was set free and went to live in 4. Ahmad bin al-Khasib hated Imam
al-Hadi (a.s.). He insisted that the Imam should give him his house without
paying a price. Imam al-Hadi (a.s.) became very angry and said to him, ‘I will
pray to Allah that nothing of yours shall remain.’ It was not long after that when the
wrath of Allah afflicted Ahmad and he perished.[77] These are some examples historians
have mentioned of Allah’s responding to the prayers of Imam al-Hadi (a.s.). It
is definite that the response to prayers is not man’s doing but it is by the
will of Allah Who responds to the prayer of whomever He likes of His people.
There is no doubt that the infallible Imams of the Ahlul Bayt (a.s.) had a very
high position near Allah because they devoted themselves to Him as far as
loyalty had meaning, and obeyed Him in the full sense of obedience, and,
therefore, Allah responded to their prayers immediately and made their holy
shrines from among the places where prayers are responded to. Notes: [41] Al-Irshad, p.307-308, Usul al-Kafi. [42] An Egyptian author, researcher, and man of letters. [43] The life of Imam Muhammad al-Jawad, p.69. [44] Al-Jami’ li-Ahkam al-Qur’an, vol.1 p.35. [45] Al-Irshad, p.369, Usul al-Kafi, vol.1 p.323. [46] [47] He predicted that he would die (be killed) and it was so. [48] A’yan ash-Shia, vol.4 p.256. [50] Sahih of Muslim, chap. Of al-Imarah (emirate), Musnad of Ahmad bin
Hanbal, vol.5 p.89, Sahih of al-Bukhari, p.164. [51] Sifat as-Safwa, vol.2 p.98. [53] The first day of the hajj. Tarwiya means watering. [55] Al-Ittihaf Bihubil Ashraf,
p.67-68, Sharh Shafiyat Abu Nu’as, vol.2 p.167, Jawharat al-Kalam, p.151. [56] Amali of as-Saduq, [57] Man La Yahdhuruhu al-Faqih. [58] The waqifites were a group of people believing in the Imamate of the
first seven Imams from Imam Ali (a.s.) to Imam Musa bin Ja’far al-Kadhim (a.s.)
and did not believe in the remaining five Imams. [59] Man La Yahdhuruhu al-Faqih. [60] Bani means “the family or tribe of”. [64] Taym was a big family from Quraysh. [65] Al-Ihtijaj by at-Tabarsi. [66] Wassa’il ash-Shia, vol.4 p.750. [68] Qunut means “obedience, submissiveness, God-fearing…”, but here it is a
part of prayer in which one recites supplication in a specified manner. [69] The emergency of new circumstances which cause a change in an earlier
divine ruling. [70] Muhaj ad-Da’awat, al-Misbah. [71] Sirat means “way” or “path” but in the Islamic terminology it means the
bridge that dominates Hell. [72] Al-Misbah by al-Kaf’ami, Bihar al-Anwar. [74] [75] Bihar al-Anwar, vol.13 p.132. [76] Bihar al-Anwar, vol.13 p.142. |
