Biographies of Leaders of Islam

The Tenth Imam Ali An-naqi (as)

NAME AND PARENTAGE

His name Ali is usually suffixed by his titles ABU AL-HASAN and AN-NAQI. As both IMAM ALI AL-MURTADA and IMAM ALI AR-RIDA (AS) were also called ABU AL-HASAN, IMAM ALI AN-NABI is known as ABU AL-HASAN III. His mother's name is SUMANA KHATUN.

BIRTH AND UPBRINGING

He was born on the 5th of RAJAB of 214 A.H. (September 8, 829 A.D.) in Medina. He enjoyed the love of his father IMAM MUHAMMAD AT-TAQI (AS) for only six years because his father had then to leave for Baghdad where he died on the 29th of THU AL-QI'DA 220 A.H. (November 24, 835 A.D) and the responsibilities of Imamate devolved on his young son's shoulders. Providence was the only tutor and instructor that reared and raised him to the extreme height of learning.

CHANGES OF REGIME

IMAM ALI AN-NAQI (AS) was still young when the ABBASIDE ruler AL-MU'TASIM died. He was succeeded by AL-WATHIQ BI ALLAH who died in 236 A.H. Then came to the throne AL-MUTAWAKKIL, the most cruel and deadly enemy of AHL AL-BAYT (AS). He died in 250 A.H. (864 A.D.) and AL-MUNTASIR BI ALLAH assumed the caliphate. He reigned for any six months. On his death, AL-MUSTAIN was enthroned. The latter had to pant with his crown as well as his head when he was beheaded in 253 A.H. (867 A.D.). He was succeeded by AL-MU'TAZZ BI ALLAH during whose regime IMAM ALI AN-NAQI (AS) died.

HARDSHIPS AND MISFORTUNES

AL-MU'TASIM remained preoccupied with was against the BYZANTINIANS and also with the troubles created by the ABBASIDE tribesmen in Baghdad. Anyway, he did not harass the young Imam who carried out his responsibilities peacefully. After him, AL-WATHIQ BI ALLAH too, treated him fairly. But when the latter was succeeded by his brother AL-MUTAWAKKIL son of AL-MU'TASIM, the period of persecution and misfortune began on full scale. This ruler exceeded all his predecessors in bearing animosity towards AHL AL-BAYT (AS).

During the 16 years of his Imamate, IMAM ALI AN-NAQI (AS) had become famous throughout the Islamic world. Those who loved to learn the teachings of AHL AL-BAYT (AS) always flocked around him. In the 4th year of AL-MUTAWAKKIL'S reign, the governor of Medina, ABDALLAH IBN HAKIM, started harassing the Imam. After persecuting him personally, he sent hostile reports against him to Baghdad. He wrote the central government saying that he Imam was assembling apparatuses of kingdom and that his followers were in such numbers that he could rise against the government whenever he wished.

IMAM ALI AN-NAQI (AS) became aware of such antagonism in sufficient time. In order to counteract, he too wrote a letter to AL-MUTAWAKKIL explaining the personal enmity the lying governor had borne against him. As a political step, AL-MUHAWAKKIL was quick to dismiss the governor. At the same time he sent a regiment under the command of YAHYA IBN HARTHAMA who explained to the imam in a friendly way that the caliph wished him to stay in the capital for a few days and then go back to Medina.

The Imam knew well the motives behind this request. He knew that the polite invitation actually meant his banishment from his ancestral city. But to refuse was useless, as it would involve a forcible departure later. Leaving the sacred city was as painful to him as it had been for his respected forefathers viz. IMAM HUSAIN (AS) IMAM MUSA AL-KAZIM (AS), IMAM ALI AR-RIDA (AS) and MUHAMMAD AT-TAQI (AS). This type of harassment had almost become a heritage. Still the observers stated that leaving that native place was so heavy on his heart that friends and followers were shocked to see his plight. AL-MUTAWAKKIL'S letter to the Imam was full of respect and endearment. The military detachment sent to escort him as retinue or body-guards was actually a deceitful show.

So when the Imam reached SAMARRA (SURRA MAN RA'A), and AL-MUTAWAKKIL was informed, he neither arranged for his reception nor for his stay. He ordered to accommodate him in a wilderness where the city's beggars usually dwelt. Although the Prophet's descendants gladly associated with the poor and the destitute, and they did not covet luxurious living, AL-MUTAWAKKIL meant to thus insult the Imam who stayed there for three days; thereafter, AL-MUTAWAKKIL handed him over to the custody of his secretary RAZAQI, and prohibited his meeting with others.

It has been seen that during the imprisonment of IMAM MUSA AL-KAZIM (AS), his moral charm had softened the stone hearts of the guards. In the same way, RAZAQI also was impressed by the greatness of IMAM ALI AN-NAQI (AS) and he began to provide for his comfort. This leniency could not remain hidden from AL-MUTAWAKKIL who transferred the Imam to the custody of SA'ID, a cruel and ruthless man in whose imprisonment he spent full twelve years. In spite of all the hardships he had to suffer there, he passed all his time worshipping his Maker. He fasted during the day and prayed during the night. Although confined within the four walls of a dark dungeon cell, his fame was on the wing. It was known in every house of SAMARRA', rather throughout Iraq. Millions hated the cruel who had put such a man of noble character in prison.

AL-FADL IBN KHAQAN, a lover of the Prophet's Progeny, had risen to the post of Minister in the cabinet of AL-MUTAWAKKIL solely by virtue -of his intellectual and administrative merits. On his recommendation, AL-MUTAWAKKIL ordered that the Imam's imprisonment be changed to house arrest. He granted him a piece of land and allowed him to build his house and live in it. But he was forbidden from leaving SAMARRA'. SA'ID was directed to keep a close watch on his movements, contacts and correspondence.

During this period, too, IMAM ALI AN-NAQI (AS) set an admirable example of trust in God, ignoring all worldly gains. In spite of permanent residence in the capital, he neither made a protest to the caliph, nor did he ever ask him for a favor. The same worshipping and hermit-like life that he led during his imprisonment was passed in confinement as well. The tyrant had changed his behavior but the saint had maintained his own. Even in such circumstances, he was not allowed to live peacefully. He was not harassed physically but psychologically. His house was searched for arms or dissenting correspondence undermining the position of the government. Such an act is certainly painful for a man of an innocent and noble character.

To top all this, the Imam was once summoned to the royal palace where the cups of wine were in rotation. Surrounded by his courtiers, AL-MUTAWAKKIL was very much given to merry-making, so much so that in the excess of vanity and lewdness, that arrogant and shameless ruler handed the cup of wine to the Imam and asked him to drink. This order was surely more painful than a thousand strokes of the sword, but the guardian of faith said with unruffled dignity: "Spare me this order, for the flesh and blood of my forefathers and my own have never mixed with wine". Had there been a slight sense of faith in AL-MUTAWAKKIL,

he would have been impressed by the dignity of this saintly reply. But he was dead to such a feeling; he therefore said: "Well, if you do not like it, then sing a song for us". The Imam replied: "I do not know that art, either". At last the haughty monarch said: "You shall have to recite a few verses of poetry, then, in any tone you like". This crude and ridiculous behavior would have maddened any ordinary person, but the dignified Imam remained undisturbed and sought to do what he was compelled to. He turned the ruler's order for recitation of poetry into an opportunity for preaching, and he recited the following verses with a firm and impressive tone:

The glories of our blood and stat, Are shadows, not substantial things. There is no armor against the fate; Death lays its icy hand on kings. Scepter and crown Must tumble down. And in the earth be equal made With the laborer's scythe and spade. No fortress on the mountain peak Could save the kings from the jaws of death. Their pomp and power proved too weak; The cold earth asks them in contempt; "Whither is the robe, the crown, the throne?! "Did cruel Death thy beauty exempt?! "Did it respect thy royal blood and bone?!" The grave replies With sorrowful sight: "Those beautiful forms "Are but food for the worms!"

Having heard these lines recited by the Imam so profoundly, the gathering became spell-bound. The drunkards making merry just a moment before now burst into tears. Even the proud king began to weep and wail. As soon as he recovered a bit, he allowed the Imam to go home.

Another event that caused a great deal of unrest to him was the oppressive order of AL-MUTAWAKKIL forbidding the public from visiting KARBALA, and NAJAF. Throughout his territories ran the order that people should not go to visit the tombs of Imam Ali (as) and IMAM HUSAIN (AS). Anybody disobeying this order would do so under the penalty of death. He further ordered that the buildings in NAJAF and KARBALA' be leveled to the ground, that all the mausoleums be razed and all the land around IMAM HUSAIN'S bomb be ploughed. It was not, however, possible to stop the fond lovers of AHL AL-BAYT (AS) from visiting those holy shrines. They disobeyed, and thousands of them were put to death indiscriminately. No doubt the Imam was as sorry for each one of them as he could have been on the death of a near relative of his. Due to this oppressive and choking environment, he could not even preach or convey to the faithful the necessary instructions. This sorrowful situation lasted till AL-MUTAWAKKIL'S death.

In the court of AL-MUTAWAKKIL, IMAM ALI IBN ABU TALIB (AS) was mimicked and mocked by the buffoons while AL-MUTAWAKKIL and his courtiers burst into laughter. It was such an insulting scene that once AL-MUTAWAKKIL'S son could not help protesting and saying: "It was somewhat tolerable if you spoke ill of Imam Ali (as) yourself, but since you yourself say that he was related to you, how do you suffer these wretched buffoons to mock him?" instead of being sorry, AL-MUTAWAKKIL jested with his son and composed two couplets abusive of his mother which he instructed the singers to sing. They used to sing those lines while AL-MUTAWAKKIL laughed heartily.

Another event of those wretched times is equally painful. IBN AS-SAKKIT of Baghdad, the acknowledged scholar of lexicography and syntax, was the tutor of AL-MUTAWAKKIL'S son. One day the cruel ruler asked him: "Are my two sons more respectable than HASAN and HUSAIN (AS)?" IBN AS-SEKKIT was a lover of AHL AL-BAYT. On this question, he could not control his feelings and flatly replied: "Not to speak of HASAN and HUSAIN (AS), Imam Ali's slave QANBAR is more respectable than both of your sons". Hearing these words, AL-MUTAWAKKIL flew into a passion and ordered that IBN AS-SEKKIT'S tongue be cut off. The order was carried out immediately leading to the death of one of the lovers of the Prophet's Progeny. IMAM ALI AN-NAQI (AS) was not physically connected with these events.

But each of these was like a blow of the sword, not striking his neck but torturing his soul. AL-MUTAWAKKIL'S cruelties caused common hatred and even his own children set their hearts against him. One of them, AL-MUNTASIR, conspired with his chief slave BAQIR AR-RUMI to murder AL-MUTAWAKKIL while the latter was asleep, using his own sword, thus the world heard a sigh of relief; the death of the tyrant and the caliphate of AL-MUNTASIR were proclaimed. After assuming the throne, AL-MUNTASIR revoked the unjust orders of his father. Visiting the shrines of NAJAF and KARBALA' was permitted without any restriction. The tombs received minor repairs. AL-MUNTASIR'S conduct towards IMAM ALI AN-NAQI (AS) was fair. But his life proved to be short and he died after a brief rule of only six months. After him, AL-MUSTA'SIM too displayed no maltreatment of the Imam.

As stated, IMAM ALI AN-NAQI (AS) had built a house in SAMARRA' and did not go back to Medina either out of his own free will or under the orders of these rulers. Due to his continued stay there and the lack of interference by the regime, the students of the teachings of AHL AL-BAYT (AS) thronged around them. This alarmed AL-MU'TAZZ who put an end to his life.

CHARACTER AND VIRTUES

IMAM ALI AN-NAQI'S conduct and moral excellence were the same as those displayed by each and every member of this sacred series of Infallibles. Imprisonment, confinement or freedom, in every case these sacred souls were engaged in worship and in helping the poor. Totally refraining from desire, greed or worldly ambitions, they lived dignified in misfortune; to deal fairly even with the foes and to help the destitute were the qualities making their conduct. The same virtues were reflected in the life of IMAM ALI AN-NAQI (AS) as well.

During imprisonment, the Imam had a grave dug ready by the side of his prayer-mat. Some visitors expressed their apprehension or surprise. The Imam explained: "In order to remember my end, I keep the grave before my eyes". Be it so, but in reality it was a silent, un-worded protest against those cruel rulers who wanted the Imam to give up his pure Islamic teachings. It was a negation of their demand of obeisant. It showed that the worldly rulers who can frighten common men with death can never bend a saint who is himself ready to embrace death at any moment. In spite of this fearlessness, he never took part in any secret or subversive activity against the government. Living permanently in a capital where daily conspiracies were sapping the roots of the ABBASIDE regime, he could never be accused of treason by the strong secret intelligence of those kings.

Can you imagine the extent of the political turmoil of those unstable days? AL-MUTAWAKKIL was opposed by his own son AL-MUNTASIR and he ended in being slain by his own slave BAQIR AR-RUMI. After AL-MUNTASIR'S death, the court nobility decided to take away the government from the ruling dynasty. The regime of AL-MUSTA'IN was troubled by the uprising of YAHYA IBN UMER IBN YAHYA IBN ZAID AL-'ALAWI in KUFA, and by the occupation of TABARISTAN by HASAN IBN ZAID (titled DA'I AL-HAQQ) and his establishment of a permanent government there; the revolt of the Turk salves in SAMARRA' and AL-MUSTA'IN'S flight to Baghdad to take refuge in its fort, and in the end his compulsory abdication and his murder by AL-MU'TAZZ; the BYZANTINE aggression during the reign of AL-MU'TAZZ who feared the danger of his own brother; MUAYYAD'S demise; MUWAFFAQ'S imprisonment in Basra - it was a continuous chain of chaos of which an opportunist could easily take advantage.

But IMAM ALI AN-NAQI (AS) could not b suspected even of taking part in any of these temporal struggles for power. A common opportunity seeker, excited by greed or revenge will always take arms against a regime which not only harassed him but also exiled, insulted and imprisoned him. Yet, these sacred souls considered it below their spotless honor and mountain-high dignity to partake in those vainglorious bids for power. They looked down upon all these struggles and always rose above the vile level of temporal temptations, declaring that all such acts were below them and their standard of virtue.

DEATH

The Imam died during the reign of AL-MU'TAZZ BI ALLAH in SAMARRA' on the 3rd of RAJAB 254 A.H. (June 28, 868 A.D.). He was attended only by his son IMAM HASAN AL-'ASKARI who led the funeral prayers and arranged his burial, laying him to rest in his personal apartment. Now high stands his mausoleum which is being visited daily tens of thousands of pilgrims from all over the world.