The Role of Imam Hadi (peace be upon him) in Preparing People for the Era of Occultation

Seyed Hashem Moosavi

Imam Ali ibn Muhammad (peace be upon him), known by the titles “Naqi” and “Hadi,” the noble son of Imam Jawad (peace be upon him), was born on the 15th of Dhul-Hijjah in the year 212 AH in the city of Medina.

Following the martyrdom of Imam Jawad (peace be upon him) in the year 220 AH, Imam Hadi (peace be upon him) assumed the mantle of Imamate, despite being no older than eight years at the time. Since the Shi’a community, with few exceptions, had already overcome the challenge of accepting the Imamate of Imam Jawad (peace be upon him) at a young age, they did not face significant doubts about Imam Hadi (peace be upon him) assuming the Imamate at the age of eight. They readily accepted his leadership.

Historical Context and Challenges

The third century AH, during the Imamate of Imam Hadi (peace be upon him), was a sensitive and complex period in Islamic history. The Shi’a community faced severe political and religious pressures, enduring numerous acts of oppression and disrespect. The ruling Abbasid caliph, Al-Mutawakkil, openly insulted the sanctity of Imam Ali ibn Abi Talib (peace be upon him), destroyed the holy shrine of Imam Hussain (peace be upon him), and subjected Imam Hadi (peace be upon him) to strict surveillance. He frequently summoned the Imam under various pretexts and harassed him. Additionally, Al-Mutawakkil prohibited the people of Medina and Mecca from interacting with the descendants of Ali (peace be upon him). Anyone offering assistance to the Shi’a was severely punished.

The financial condition of the Shi’a community was dire. It is said that Alawite women often lacked sufficient clothing to perform prayers, sometimes sharing a single garment and taking turns to pray. The Abbasid regime, through such restrictions and oppression, sought to diminish the influence of the Shi’a and prevent the Imams from maintaining direct contact with their followers.

This oppressive environment underscored the necessity of developing new mechanisms for communication between the Imam and the Shi’a community. Moreover, the anticipated occultation of Imam Mahdi (may Allah hasten his reappearance) presented a significant challenge to the Shi’a. Accustomed to the continuous physical presence of their Imams, the Shi’a needed to be prepared for a prolonged period without direct access to their Imam.

In this context, Imam Hadi (peace be upon him), with wisdom and foresight, played a crucial role in preparing the Shi’a community to understand and accept the era of occultation.

Imam Hadi’s (peace be upon him) Efforts in Preparing the Shi’a

Imam Hadi (peace be upon him), with profound awareness of the circumstances of his time and utilizing his intelligence and wisdom, undertook significant measures to prepare the Shi’a community. Some of the most important of these efforts include:

• Strengthening Doctrinal Foundations:

Imam Hadi (peace be upon him) reinforced the Shi’a community’s doctrinal foundations by precisely explaining Islamic teachings and addressing doubts and misconceptions. He taught the Shi’a that faith in the Imamate is not confined to the physical presence of the Imam; belief in an absent Imam is also obligatory.

One of his most enduring and valuable contributions in this regard is the Ziyarat al-Jami’a al-Kabira. This eloquent and comprehensive text on the recognition of Imams (Imamology) was issued in response to the request of one of the devotees of Ahlul-Bayt (peace be upon them). Allama Majlisi (may Allah have mercy upon him) describes this Ziyarat as:

“The most authentic of all Ziyarat texts in terms of its chain of narration, and the most comprehensive in its coverage of all the Imams (peace be upon them). It surpasses other Ziyarat texts in eloquence, depth, and significance.”

• Expansion of the Wikalah Network:

One of the most significant initiatives of Imam Hadi (peace be upon him) during this period was the expansion of the Wikalah (agency) network, which had been established during the time of Imam Jawad (peace be upon him). This network was a vital mechanism employed by the Imams, particularly after Imam Rida (peace be upon him), to maintain contact with their followers and manage the Shi’a community under the oppressive conditions imposed by tyrannical regimes.

The Wikalah network served as a bridge between the Imam and the Shi’a. The agents (Wukala’), trusted and capable representatives of the Imam, were responsible for preserving this connection. Their duties included conveying the Imam’s messages to the Shi’a, relaying the community’s questions and concerns back to the Imam, and addressing doubts and issues faced by the followers.

Additionally, the agents were tasked with collecting religious dues such as khums and zakat, which were used to manage the affairs of the Shi’a community, assist the needy, and support those struggling for the cause of truth. Beyond financial responsibilities, the Wukala’ also played an educational role, promoting Islamic teachings and guiding the Shi’a. They organized gatherings to explain religious rulings, answer questions, and dispel misconceptions.

Representatives such as Uthman ibn Sa’id al-Amri, who later became one of the four deputies (Nowwab Arba‘ah) of Imam Mahdi (may Allah hasten his reappearance), played a pivotal role in this network.

• Establishing Guidelines for Unity and Solidarity:

Imam Hadi (peace be upon him) advised his followers to adhere to qualified jurists (fuqaha) during periods when they did not have direct access to their Imam. This guidance ensured the Shi’a community’s adherence to religious rulings and teachings, which were essential for their survival during the era of occultation. Additionally, this approach fostered unity and solidarity among the Shi’a, enabling them to present a strong front against common adversaries.

Outcomes of Imam Hadi’s (peace be upon him) Efforts

The initiatives of Imam Hadi (peace be upon him), particularly the expansion of the Wikalah network, which aimed to prepare the Shi’a for the requirements of the era of occultation, yielded significant and impactful results. Some of these outcomes include:

• Preservation and Cohesion of the Shi’a Community:

These measures ensured the preservation and guidance of the Shi’a community during a time when there was a risk of division and deviation. Despite severe pressures from the Abbasid regime, the Shi’a managed to significantly expand the teachings of the Ahlul-Bayt (peace be upon them).

Imam Hadi (peace be upon him) emphasized the collection and proper use of religious dues such as khums and zakat. By allocating these funds to strengthen the Shi’a community, he fostered financial independence and reduced their reliance on the Abbasid government. This financial autonomy not only addressed the economic hardships of the Shi’a but also facilitated the propagation of religious teachings and strengthened the community’s unity and resilience.

• Strengthening the Doctrinal Foundations of the Shi’a:

The Abbasid caliphs sought to weaken the position of the Shi’a through various forms of oppression, including prolonged imprisonments, brutal torture, economic and social restrictions, and the propagation of intellectual and cultural doubts. In this challenging environment, Imam Hadi (peace be upon him) wisely guided the community. By elucidating Shi’a teachings during scholarly debates with contemporary scholars and adopting firm stances against deviant sects such as the Mu‘tazilites, the Imam played a pivotal role in preserving and strengthening the doctrinal foundations of the Shi’a community.

Imam Hadi (peace be upon him) not only fortified his followers against intellectual challenges but also actively worked to prevent deviations, such as exaggerations (ghuluww) about the status of the Imams (peace be upon them). Despite the oppressive Abbasid regime, the Imam engaged in cultural activities such as debates, correspondence, and addressing doubts.

Additionally, Imam Hadi (peace be upon him) trained a group of narrators, scholars, and prominent figures among the Shi’a who became instrumental in protecting the community from intellectual and cultural harm. These individuals also ensured the transmission of this invaluable legacy to future generations. The esteemed Sheikh Tusi (may Allah have mercy upon him) records that the number of Imam Hadi’s (peace be upon him) students and companions in various fields of Islamic sciences exceeded 180. Among them were outstanding scholars and spiritual figures, such as, Fadl ibn Shadhan, Abd al-Azim al-Hasani, Husayn ibn Sa‘id al-Ahwazi, Ali ibn Mahziyar al-Ahwazi , Ayyub ibn Nuh, Hasan ibn Rashid, Ahmad ibn Muhammad ibn Isa al-Ash‘ari al-Qummi, Uthman ibn Sa‘id al-Amri.

These individuals authored valuable works in various fields of Islamic sciences, ensuring the continuation and expansion of the Shi’a intellectual heritage.

• Normalizing Communication with the Absent Imam:

The Wikalah network expanded by Imam Hadi (peace be upon him) provided an opportunity for the Shi’a to gradually become accustomed to indirect communication with the Imam through his representatives (Wukala’). This prepared them to adapt seamlessly to this mode of connection during the Major Occultation of Imam Mahdi (may Allah hasten his reappearance).

The history of the Shi’a after the Major Occultation demonstrates that the teachings and preparations imparted during Imam Hadi’s (peace be upon him) time enabled them to accept the era of occultation. They were thus equipped to confront and overcome the challenges and difficulties of this period.

This esteemed Imam, after 34 years of enduring immense hardship in reviving the religion of his noble ancestor, was ultimately martyred in Samarra at the age of 42 on the 3rd of Rajab, 254 AH. He was poisoned by Al-Mu‘tamad, the Abbasid caliph. At the time of his martyrdom, none other than his son, Imam Hasan al-Askari (peace be upon him), was present by his side. Imam Hasan al-Askari (peace be upon him) performed the funeral prayers for his father and, after the procession, buried him in his own residence in Samarra.

Peace be upon him on the day he was born, the day he passed away, and the day he will be resurrected alive.