Overview of the Political Life of Imam Hadi (Peace Be Upon Him) and Preparation for the Era of Occultation
Imam Ali ibn Muhammad (Peace Be Upon Him), known as Imam Ali al-Naqi or Imam Hadi, is the tenth Imam of the Twelver Shias and the son of Imam Jawad (Peace Be Upon Him) and Samanah al-Maghribiyyah[1]. He was born on the 15th of Dhul-Hijja [2] in Sarya [3]. He assumed leadership at the age of eight, and his Imamate lasted approximately 33 years [4]. The early start of his Imamate did not cause doubt or hesitation among Shias, as Imam Jawad (Peace Be Upon Him) had effectively established the legitimacy of a child’s Imamate during his own leadership.
Throughout his noble life, Imam Hadi (Peace Be Upon Him) coincided with several Abbasid caliphs, including Ma’mun, Mu’tasim, Wathiq, Mutawakkil, Muntasir, Musta’in, and possibly Mu’tadid. Mutawakkil Abbasid [5] exerted significant pressure on Imam Hadi (Peace Be Upon Him) for various reasons. He was known to be anti-Shia and a Nasibi [6]. Mutawakkil was particularly harsh toward the Imam and was concerned about the presence of Shia Imams [7]. It is reported that he destroyed the shrine of Imam Hussain (Peace Be Upon Him) and severely harassed his visitors [8]. Despite this, Imam Hadi (Peace Be Upon Him) captured the hearts of the people and was immensely popular among them, a fact that worried Mutawakkil.
The popularity of the Imam had grown to such an extent that even someone as shameless and rude as Mutawakkil dared not use the term “exile” for him. Under the false pretense that he missed Ali ibn Muhammad (Peace Be Upon Him) and wanted to see him, he exiled the Imam from Medina to Samarra [9]. In 233 AH, when the Imam was just twenty-two years old, he was summoned to Samarra by Mutawakkil [10]. Upon his arrival, Mutawakkil sent him to a poorhouse and later provided him with a modest chamber located in a military and heavily guarded area called Askar, where the Imam remained until the end of his life [11]. Imam Hadi (Peace Be Upon Him) lived for forty-one years and was ultimately poisoned by Mu’taz Abbasid [12]; however, notable scholars like Ibn Shahr Ashub and Ibn Babawayh believe that he was martyred by Mu’tadid Abbasid [13].
During his life in the Askar barracks, due to strict security measures, there were limited opportunities for meeting and visiting his followers. There remained a pressing need to strengthen and continue the covert Shia Network of Delegation that had been initiated by the Ahl al-Bayt (Peace Be Upon Them) years earlier. During his Imamate, Imam Hadi (Peace Be Upon Him) simultaneously guided and educated people through the Network of Delegation. In addition, he effectively addressed the challenges posed by various sects such as the Ghalis and Waqifis while enhancing the understanding and awareness of Shias regarding the significance of Imams and the status of Imamate.
Two Crucial Actions of Imam Hadi (Peace Be Upon Him) During His Imamate
Imam Hadi (Peace Be Upon Him) had the responsibility of preparing the Shia in various ways for life during the era of the occultation of Imam Mahdi. Among his most significant actions was changing people’s understanding of the status of Imamate and maturing their perception of the Imam’s position. Another crucial action was confronting and neutralizing sects that led people astray.
Confronting the Treachery of Misguided Sects
Wherever there is truth and a righteous path, falsehood also arises alongside it. This is a fundamental law of creation and existence: Conditions should always be present for individuals to choose between truth and false, allowing them to navigate their paths. During the time of the infallible Imams (Peace Be Upon Them), various sects often formed around them, causing significant challenges for the Imams.
One troublesome sect was the Ghalis or Ghulat [14], who were government agents that attributed divinity and godhood to the Imams (Peace Be Upon Them). The Ghalis had no genuine affection for the Ahl al-Bayt (Peace Be Upon Them) and were not committed to religious rulings; rather, they sought to undermine the Imamate by mixing truth with falsehood. Although the Ghalis had existed for years, they became more prominent during Imam Hadi’s (Peace Be Upon Him) time, prompting him to take a decisive and aggressive stance against them, even issuing orders for the execution of some [15].
Another problematic sect was the Waqifis [16], which emerged after the martyrdom of Imam Kazim (Peace Be Upon Him). The trial made by the Waqifis created a significant rift among Shias. They believed that Imam Kazim (Peace Be Upon Him) was the promised Mahdi who would return. Their formation was fueled by various motives such as greed, jealousy, and doubt, leading them to reject the Imamate of Imam Reza (Peace Be Upon Him). Imam Hadi (Peace Be Upon Him) engaged with these individuals according to their different temperaments and sought to counter their fitnah. Debates, revealing some of his divine extraordinary miracles, and demonstrating good character were among the methods he employed to address the Waqifis, successfully guiding many back to the correct path of guardianship of infallible Imams [17].
Changing the Level of Understanding Among Shias Regarding the Status of the Imam
Historical studies show that the reverence and respect for the later Imams (Peace Be Upon Him) were much greater compared to earlier ones. In earlier times, the status of the Imam was often unknown to people, leading to severe disrespect at times. However, during the time of the later Imams (Peace Be Upon Them), conditions changed significantly and were no longer comparable to previous circumstances. Imam Hadi (Peace Be Upon Him) played a vital role in conveying this message to people. He endured great hardships to speak openly about the status of Imamate and even about the rights usurped from Imam Ali (Peace Be Upon Him) and his descendants (Peace Be Upon Them) at Saqifah Bani Sa’idah [18], despite the presence of the Abbasids. We mentioned that Mutawakkil held deep animosity toward Imam Ali (Peace Be Upon Him) and promoted this sentiment. In such circumstances, Imam Hadi (Peace Be Upon Him) decided to address root issues and defend the usurped rights of the Commander of the Faithful, i.e., Imam Ali (Peace Be Upon Him). He initiated a new approach; unlike previous Imams (Peace Be Upon Them), who often conveyed their teachings through members of the Prophet’s family (Peace Be Upon Them), he presented hadiths directly as the Imam of the community. This may seem simple at first glance, but it marked a significant revolution in the foundational structure of the Shia and was the result of years of groundwork laid by all the Ahl al-Bayt (Peace Be Upon Them).
Imam Hadi (Peace Be Upon Him) is referred to as the “Orator of the Shia.” One might wonder why he holds this title when eighty percent of hadiths from the Ahl al-Bayt (Peace Be Upon Them) were narrated by Imam Sadiq (Peace Be Upon Him). The reason is that Imam Hadi (Peace Be Upon Him) presented these hadiths openly as an infallible Imam. Through two great supplications known as Ziyarat Jamia Kabira and Ziyarat Ghadiriyah, he could promote understanding and knowledge of the infallible Imams and Shiism in a specialized way. These two supplications serve as powerful guidelines that clarify that the only way for a person to connect with God and understand the concept of monotheism is through knowing and following an infallible Imam.
Network of Delegation in the Era of Imam Hadi (Peace Be Upon Him)
As the period of the Imamate of the Imams (Peace Be Upon Them) approached the time of the Occultation of the Twelfth Imam (Peace Be Upon Him), the necessity for the existence and strengthening of the Shia network of delegation became increasingly felt. The peak of the power and activity of the secret Shia network occurred during the times of Imam Hadi and Imam Askari (Peace Be Upon Them). This era of the two great Imams (Peace Be Upon Them) was the closest to the Age of Occultation and the Imamate of the Twelfth Imam (Peace Be Upon Him). On the one hand, the intensity of confinement and surveillance over them did not allow for much communication with the Shia, and on the other hand, the method of the network of delegation continued as it had under previous Imams. We can assert that the foundational elements of this network were established during the time of Imam Ali (Peace Be Upon Him), began to take serious shape during the era of Imam Baqir and Imam Sadiq (Peace Be Upon Them), gained further momentum during Imam Kazim’s (Peace Be Upon Him) time, faced deviation after him, was purified by Imam Reza (Peace Be Upon Him), and then was revitalized and organized by Imam Jawad (Peace Be Upon Him) before being handed over to Imam Hadi and Imam Askari (Peace Be Upon Them).
Structure of the Network of Delegation
The network of delegation was a systematic, secretive, and cohesive structure with its own specific members. During the time of Imam Hadi (Peace Be Upon Him), this network acquired a much more specialized structure:
– Leader of the Network
If we visualize this organization as a pyramid, the leader, i.e., the Imam, is at its apex. The Imam, as the leader of the organization, has specific responsibilities, such as appointing delegates for various regions, clarifying their duties, reviewing their performance, securing their finances, dismissing treacherous delegates, appointing replacements for them, and protecting and safeguarding the organization.
– Executive Manager of the Network (Bab)
As we move toward the base of this pyramid, the burden of responsibilities on the Imam decreases while the number of members in the organization increases. The body of this organization was formed by trusted representatives of the Imam, known as delegates. During this period, the delegates held specific ranks and duties within the organization; for instance, the rank immediately below that of the Imam was held by Bab or Wali al-Wukala. The management of internal affairs of Imam Hadi’s (Peace Be Upon Him) network of delegation was entrusted to Uthman ibn Sa’id Amri [19]. He organized the internal affairs of the network, supervised senior delegates’ work, managed the financial matters of the organization, and facilitated communication between the Imam and other delegates. He was an oil seller and used this occupation to cover his activities.
-Assistant Executive Manager
Ali ibn Ja’far Hamani and Fars ibn Hatam Qazwini served as assistants to Uthman in the network. The presence of these assistants not only alleviated Uthman’s workload but also reduced the government’s scrutiny of him.
-Senior Delegates
For each region, a senior representative was designated to oversee the performance of the delegates assigned to the sub-regions under that territory. The senior representatives themselves were in constant communication with one another, like links in a chain.
-General or Local Delegates
These delegates, operating under the principle of Taqiyya, would deliver the letters from the people and their religious dues to the senior delegates of their respective region.
-Servant Delegates
Some representatives were solely tasked with serving the Imam and handling his personal affairs.
-Mobile Delegates
Certain representatives were appointed by the Imams (Peace Be Upon Them) as mobile delegates. They traveled between the residence of the leader of the network and the locations of the regional representatives, exchanging news and dues between them and the Imam.
-Propagating Delegates
Some companions, who possessed a high level of spiritual and scholarly status, were dispatched to various regions to promote and explain the Shia doctrine. Sayyid Abd Al-Azim Al-Hasani [20] was considered the propagating representative of the Imam in Rey.
In this article, we examined the conditions of Imam Hadi’s (Peace Be Upon Him) life, discussed his confrontation with the challenges of his time, and highlighted his efforts to invigorate and organize the secret Network of Delegation. The trajectory of the eleven preceding Imams followed a continuous and organized line aimed at preparing for the establishment of a divine government led by the Twelfth Imam (Peace Be Upon Him). Imam Hadi (Peace Be Upon Him) was a key figure in bringing all these efforts to fruition. Through the Network of Delegation, he taught the Shia that during the occultation of Imam Mahdi (Peace Be Upon Him), they must join the secret organizational network of the Shia because this is the only true way to follow the Imam.
References
[1]. Abdulkarim Paknia, A Glimpse into The Leadership Style of Imam Al-Hadi. Trans. Mahboobeh Morshedian, Ahlul Bayt World Assembly, 2017, p. 4.
[2]. Ibid.
[3]. A village established by Imam Musa Kazim (s) about three miles away from Medina.
[4]. Ibid.
[5]. A. K. Ahmed, The Hidden Truth about Karbala, Qum: Ansariyan Publications, p. 239.
[6]. Nasibi is a person who hates or opposes or acts or speaks against the Ahl al-Bayt (Peace Be Upon Them).
[7]. Jafar Anwari, “Imam Al-Hadi: Torch-Holders of Guidance Series.” Features of Imam Al-Hadi’s Era. Trans. Mahboobeh Morshedian. Ahlul Bayt World Assembly.
Al-Ḥasan al-Ṭabarsī. I‘lām al-wará bi-a‘lām al-hudá. Bayrūt: Mu’assasat al-A‘lamī lil-Maṭbū‘āt, 2004, p. 438.
[8]. A. K. Ahmed, The Hidden Truth about Karbala, p. 245.
Faraj Isfahani, Maqatil al-Talibin. Heydariyyah, Najaf, p. 395.
[9]. Anwari, “Imam Al-Hadi: Torch-Holders of Guidance Series.”
[10]. Ibid, In Samarra.
[11]. Den Väntades Vänner, Shi’a Islam: Belief System, Leadership and History, p. 288.
[12]. Imam Khamenei’s Speech on the Martyrdom Anniversary of Imam Ali al-Naqi (a.s.), August 20, 2004.
[13]. Shaykh Saduq, A Shiite Creed. Trans. Asaf A. A. Fyzee. World Organization for Islamic Services (WOFIS), 1982, p. 73.
[14]. Sayyid Muhammad Najafi Yazdi, Story of the Sun: A Look at Imam al-Ridha Life. Trans. Ahmad Rezwani. Mashhad: Astan Quds Razavi, 2017, pp. 42-45.
[15]. Shaykh Mahdi Pishvai, The Lives of the Twelve: A Look at the Social and Political Lives of the Twelve Infallible Imams, trans. Sayyid Ali Musawi, Noor Collective Publications, 2019, vol 4, p. 34-37; Baqir Sharif al-Qurashi, The Life of Imam ‘Ali al-Hadi, Study and Analysis. Trans. Abdullah al-Shahin. Ansariyan Publications, pp. 172-175.
[16]. Sayyid Muhammad Najafi Yazdi, Story of the Sun: A Look at Imam al-Ridha Life. Trans. Ahmad Rezwani. Astan Quds Razavi, p. 43.
[17]. al-Qurashi, The Life of Imam ‘Ali al-Hadi, Study and Analysis, p. 25.
[18]. Sayyid Husayn Muhammad Ja’fari, The Origins and Early Development of Shia Islam. London & Beirut: Longman Group & Librairie Du Liban, 1979, chapter 2.
[19]. Association of Imam Mahdi, Association of Imam Mahdi (a.s.) P. O. Box 19822, 400 050.
[20]. Ja’far Subhani, Sayyid Abd Al-Azim Al-Hasani, Trans. Afzal Sumar, Qum – Mu ‘assasatu al-Imam al-Sadiq (as), 2003 AD.
