 As-Salaamu Alaykum and welcome to tonight's live show on Imam Hussein TV. Condolences to all our global viewers, all our viewers all throughout the world. Tonight we'll be looking at the life of Imam Hadi al-Islam, also known as Imam Ali Naqee al-Islam, the 10th Holy Imam. Allah Subh'anaHu Wa Ta'ala as we all know has special names. Of one of his divine names he is referred to as Al-Hadi and so this Imam is the embodiment, the manifestation of Al-Hadi as it were. One who shows and who brings about guidance. He is also known as one who is Al-Naqee as I mentioned previously right in the introduction and that means the one who is pure. We recall the Samarab omens and I have also visited Samarab previously on my Ziyarat trips and Alhamdulillah I have been graced with visiting Qadbalah, Najaf and Samarab previously before and Qadbain. But why is it that this holy Imam as one of the latter Imams has been forgotten perhaps throughout the world? Let's look at his life, his teachings, his childhood, his Ziyarat and more. With me tonight I have the pleasure to have once again with me Dr. Sayyid al-Amar Naqshwani. As-Salaamu Alaykum Dr. Sayyid al-Amar Alaykum As-Salaam Wa Alaykum As-Salaam It is a pleasure to have you again once again. Thank you condolences to everybody. Yes condolences to all our viewers on the shahadah of the 10th holy Imam. Sayyidna, many mosques unfortunately were empty last night. If we take notes many people watched the football match Manchester United versus Arsenal and perhaps we don't show the same level of enthusiasm, love, energy as it were to go to the mosque. By that what I mean is if we commemorate the shahadah of Amir al-Maumineen al-Islam and Muharram Majalis but sometimes the latter Imams namely Imam Hadi al-Islam is perhaps forgotten. Are we selective in terms of choosing what is a big night what not what is not a big night it's almost like media advertising that is influencing us. I think there is a certain element of truth to what you're saying there are certain people who have sadly put the imams into categories of big nights and small nights so you'll see even somebody like Abel Fadl al-Abbas who's not seen as one of the 12 imams you'll see that there are many who may attend his willada for example. Yeah. Well they will not necessarily be there in the willada of Imam al-Hadi al-Islam. So there is that element there is another element I think where there were a number of mosques closed last night. In London the youth worked hard to try and ensure that there was a program. You find for example the Haider Islamic Center Stanmore Mosque they had programs but there were a few mosques which I think are worth millions which were closed. I find it unbelievable that a mosque can be open for a political event for example such as a social event for example such as you know come visit my mosque day but the mosques are not necessarily open when it's the night to commemorate the very people who laid the foundations for us. No doubt. So it's a shame that we see that there are mosques which did not cater for the communities last night. Then you have a third category of people who did not have a clue that it was a Shahada last night. I would say totally oblivious. There are parts of the Muslim world and I'm talking parts of the Shi'i world who last night would not have a clue. They know Muharram you know they see that everybody is wearing black and you have to go to the Majalis and the Majalis may be you know full of passion but I would say that there are parts of the of the world where people did not know that Imam Al-Hadi alaihi salam passed away. They did not bother to look at his life or his biography and sometimes the onus is on the lecturers as well to try and deliver more of an analysis on the life of this Imam the way that they would deliver on the life of for example the other Imams of Ahlul Bayt al-Alim salam sometimes you can go to a lecture on the life of of an Imam and somebody picks the topic completely unrelated to the life or the biography of the Imam and so I think there has to be a stress that on these nights even the lecturers have to provide us with a full biography and of course one night we'll never do justice to the biography and the message and the principles of an Imam but sometimes in our communities that lack of a relationship is because the content that's being delivered does not necessarily inspire you to have that relationship with that Imam and if there is content on Imam Al-Hussein we remain attached to Imam Al-Hussein alaihi salam and the holy month of Ramadan if there is contact by Imam Amir Al-Mumni alaihi salam then we remain attached I think there needs to be more lectures out there or more lecturers who focus in their 45 minutes to one hour slot on the life of somebody like Imam Al-Hadi alaihi salam so in the following year there's more of a relationship that's better. Yes, thank you for that. Do you think that we have a problem in our loyalty to the later Imams because as you mentioned you know we remember big nights but the later Imams you know 10 the 11th Imam specifically maybe perhaps Imam Jawad al-Islam as well I just not spoken about much and you know there's definite neglect as it were. I think all stems from home if the parents highlight the importance of Imam Al-Hadi alaihi salam then the sons and the daughters have that passion for Imam Al-Hadi, for Imam Al-Jawad, for Imam Al-Asker alaihi salam. If the parents are only going to discuss Imam Amir al-Mumni and Imam Al-Hussein alaihi salam and not mention the other Imams then from home already there wasn't that much of a relationship with these Imams. I think we do have to question on some occasions that there are people who even go to Araqun Ziyarah and when they go to Araqun Ziyarah they're going for example to to Karbala they'll go to Najaf they'll go to Kalf Main and there are many who in the times of danger and there were really dangerous times especially between 03 and only till recently where it was really difficult when you're going to Samarra it could be you know the last day of your life. There were many out there who had no affiliation no passion for the for their for their Imam you know Karbala, Najaf seemed a bit safer will go there and if told them Samarra they're like no I'm not going to Samarra it's too dangerous. So that sometimes does show that I think while there are many who love that Imam true loyalty is not to leave their shrines alone you know to have that passion to learn more about them. So I do think we do have to reflect on our relationships with the latter Imams for sure. Right the the 10th Holy Imam Imam Hadi al-Islam he was born in Saadi as well. Could you please inform us more about this place? Yeah this this was an area on the outskirts of Medina. Okay. Imam Al-Kandam al-Islam was the first to have settled there. Right. And you find that he established this mini community for the Ahlul Bayt al-Islam and from then onwards Imam Al-Jawad settled there. The Ahlul Bayt had a great reverence and love for the land of Medina either living within Medina or living on the outskirts of Medina. Okay. So sometimes you may find that there are Imams of Ahlul Bayt al-Islam who may be born in the area of Abwah. Okay. There are others who are born in this area. So these are areas where the Ahlul Bayt inhabited and this was an area which originated with Imam Al-Kandam. Okay. And in terms of his mother from my understanding she was from Maghrib or perhaps modern day Morocco. And I'm curious to find out that the Imams seem to have married from many African circles. Why is this so? Yeah his mother was called Saman al-Maghrabiya. Okay. Okay. A pious lady, great dignity, great morals. And you're absolutely right. It continued a trend where the Imams had begun to marry women who as you said were of African origin. Now there's a disclaimer that whenever you're discussing geography. Right. In relation to the Imams of Ahlul Bayt and the traditions the geography of them is not necessarily the same as the geography of now. Yeah. But still there was a contingent, a community that was a contingent that had come from Africa. And Imam Al-Sadaq al-Islam seems to be the first to have married a lady from Africa with Hamid al-Barbaria. Okay. And they're marrying from Africa for a number of reasons. I think the main reason is to try and break the racism that exists. There are other reasons that you can gain from each other's cultures. For example, you can gain from the African culture. They can gain from your culture. You can break any issues or any grievances or any sensitivities that may exist between the people who live there because now you're intermarried. That's another area which one should examine. But I think generally speaking, when you're looking at these marriages, the aim was to try and remove that racism that may have existed. Right. There were still Arabs who had a racist attitude. There were Arabs who still exist until today who'll blatantly say to you that my son will only marry a girl from my city or from my village. Forget marrying from outside or that my daughter will only marry someone who's of the same skin complexion. Right. And that, for example, if somebody who's a revert now who comes from, let's say, a white American background or a black, let's say, West Indian or Caribbean background or of African American origin, find many of them sadly had to go through hardships when it came to this particular area. Whereas had our communities reflected on the mothers of the Imams or the wives of the Imams and the wife of Imam Al-Hadi, Salil, she's of that West African origin. The mother, Somana, is of West African origin. And I really, I'd ask the viewers, all of them who are watching the show, if somebody now, say you're from an Indo-Pac background or from an Iraqi background and somebody came and proposed, for example, for your daughter. And I've seen this happen in my own career where you phone a family and you say to them, listen, I'd like to come to your house. If you don't mind, I'd like to carry a proposal. Now, when you're carrying that proposal, you're carrying it in the hope that this family is going to be welcoming and appreciative. And they are, they're like, please come home. And when you get there, everybody is sitting there waiting for you. And they're ready to be very hospitable, as usual. And then they're like, where's the proposal from? And at that moment, you are like, well, the brother is of African origin. I'm telling you the look and the change of color on these people's faces. It's as if they're telling you, listen, get out of our house as soon as possible. It seems that that racial element does still exist. And if you're looking at, you know, if you're looking at early Islam, you'll find that existed amongst the Arabs. I remember when Bilal went up to give Adhan, you had some of the hypocrites who were living in Medina who would say things like there's Muhammad's black crow reciting. Then you had, for example, I remember the incident of Joabir with Ziad. When Joabir wanted to propose for Ziad's daughter and Ziad was one of these huge figures in the Ansar history, was thinking to himself, you know, how can I give my daughter away to somebody of that complexion? Right. So it seems that Imam al-Sadaq and marrying Hamid al-Barbariyah, or you're looking at the other ladies such as Tuktam, Somana, Saleel, others, these are all ladies who are of African origin, whether imams are breaking that stereotype that was existing and also that arrogance. True. Yes. Sometimes when somebody comes to propose for our daughter and that person is a mu'min who has sacrificed their time, their wealth, their lives to come towards the path of Ahle al-Bayt, al-Salam, we will only reject that person because of skin color. Yeah. And Imam al-Hadi, al-Salam, his skin was known, his complexion was darker than the other imams. His father Imam al-Jawad, some people doubted his imama because of his dark skin. Yes. There were certain people who rejected the Imam of Imam al-Jawad and Imam al-Hadi, al-Salam, simply because of their skin color. And that's sad because the Quran in many verses tried to destroy racism, tried to make sure that that disease, if you think hypocrisy is a disease, anger is a disease, envy is a disease, racism is one of the diseases you could not go to a pharmacy for a prescription. May Allah save the person who looks down at somebody because of their skin color. True. When you're looking at how many people in history and until today, until today, you go to Italian football, go to Spanish football, go to football in certain parts of Eastern Europe, the racism is phenomenal. You look at our culture sometimes and you find that when we're talking about somebody of a black complexion, we say abid. Okay. In our head, the mindset that's been created is that this person is a servant to us, is a slave to us. They've been slaves for so many years. There are some who show racism towards people of Sri Lankan backgrounds or Philippine background because they see them as slaves to them. There are Arabs in Saudi Arabia, for example, you go there on Hajj Omar and you see the racism towards Pakistanis and Bengalis. Yes, yes, yes. So when a person asks the question, why do the Imams of Ahlul Bayt, Alaykum As-salam, marry ladies from outside of their culture, from a different complexion, it's because the Imams of Ahlul Bayt wanted us to recognize that color of skin should never be a criteria for you to discriminate. Yes. There are certain countries in the world, only 30, 40 years ago, they stopped having restaurants where you had a colored area and a white area. That's right. And those countries were meant to be the countries which are the most developed Islam from the very beginning. The family of the Prophet tried to set these principles. Yes, yes. Thank you for that. So just related to that, do you also think that we have racial issues in our mosques as well? Yes, and our mosques for sure. I think you've got resident alims or the resident Mawlana. You know, every mosque has their Mawlana. I think that there are Mawlanas who have been rejected jobs because of skin color. I think so too. Actually, I shouldn't say I think. I know right that there are Mawlanas who have been rejected jobs because of what? Because of their skin color. They can speak Arabic fluently. But because the person is black, they do not let him lead the community. They'll bring somebody else who can't speak English. But because he speaks Arabic, he'll cater for the Arab community. But hold on, we're living in London. Yeah, yeah. Or you're living in the US or you're living in Canada or you're living Australia. You're bringing me a Mawlana who's good for your cousins in the village where you're from. I can appreciate if he was in a village in Iraq, if he was part of your uncle's best friend circle in a village in Lebanon. I can appreciate that. But when you're choosing a Mawlana for our youth in London and America and Canada and Australia, then the Mawlana you want to choose has to be somebody who can relate to them. I don't care about that Mawlana's skin color. But there are Mawlanas who have been rejected from resident island positions fully qualified because of their skin color. Not to say that there are examples. True. Which we should look at. Yes. Where people did not care about skin color and having the Mawlana. You look for example. And I will name. There are Mawlanas who are not of the not of the cultural communal background of the mosque where they are an Imam. But that community broke the shackles of racism. Yes, yes, yes. And said we will employ. For example, you find Sheikh Abdul Jalil, resident Aalim of Idara Ja'fariyah, Ghanaian background, mainly Indo-Pac community, but they did not look at the color. They said that this person is somebody with knowledge, with God conscious, with knowledge, so they bought him in. You find, for example, Sheikh Noor in Birmingham. The Birmingham Jama'at did not turn around and say, well, Sheikh Noor is of Ghanaian descent. No, they employed him. You look for example in Nairobi, resident Aalim. You find the community may be a Jama'at, but they did not care that the resident Aalim is somebody who may be of, for example, a different race to them. You look for example, Sheikh Ayyub in the Muslim community of East London of Essex. The community did not say, well, that person is of East African descent, as he hails from Arusha in East Africa. I'm just giving these examples just to show that there are communities and we are progressing. We are evolving. But it's sad. It's sad. Those who have been rejected positions because of a cultural, racial, Arabic descent existed. Thank you for that. So, turn into Imam Ali Napeel, Islam, also known as Imam Al-Hadi, Islam. He is named Ali, the fourth Ali of 12. Why were Ahlul Bayt Al-Haym Muslim so adamant, as it were, on naming Ali so often? Name me. Name me. From the time of the Holy Prophet, peace be upon his family, until the fall of the Ottoman Caliphate, name me how many Khulafa were called Ali. I defy anyone. Go on Google. Go on Wikipedia. Type list of Muslim Caliphs. I defy anybody to find me in this 1000 years of this glorious religion called Islam, where they say that the glorious Caliphate ended in 1920s, the Ottoman Caliphate. So, we had the first four Caliphs. We had the Umayyads. We had the Abbasids. We had the Fatimids. We had the Aboyids. We had the Seljuks. We had empire after empire, Ottomans, and we had Safawids, and we had all of these. I defy people out there. Name me. How many were called Ali? No person in history have people tried to remove his legacy and memory, like Ali, son of Abu Talim. Amir al-Mu'mineel, the number of times in history people tried to delete his name is why the Ahl al-Bait kept on naming Ali. Imam Ali ibn al-Husayn, Imam Ali ibn al-Mustar, Imam Ali ibn al-Hadi. It's no coincidence that the Ahl al-Bait keep naming Ali. It's no coincidence. The reason they keep naming Ali is because they want to ensure while you're trying to delete his name, we'll keep naming our sons Ali. Look at Imam Al-Husayn, Ali ibn al-Shan, Ali ibn al-Aqbar, Ali ibn al-Azhar, Ali ibn al-A'abideen. If I had a thousand sons, I'd name them Ali. So, Mohammed, when you're asking me why they don't just name Ali. They also add the Qunya, Abel Hassan. In hadith literature, we have Abel Hassan I, Abel Hassan II, Abel Hassan III. They love to remind everybody of Abel Hassan Ali and that should be taken on board by our own communities. If you have a son and that greatest of all books is said, I'll combine Mohammed and Ali and I'll put that name together. Those two names are special names. So, the 10th holy Imam, if he can perhaps just enlighten us with his early years of life as it were. His dad is 17 when Imam Al-Hadi is born. 17. 17. Imam Al-Jawad was 17 when Imam Al-Hadi was born. It wasn't the easiest of times. Those eight years he spent with his dad because Imam Al-Hadi became Imam when he was eight. And he lost his dad when he was eight years of age and those early years were not easy. The Shi'a were facing a lot of difficulties trying to get through to Imam Al-Jawad. Even though Imam Al-Jawad was in Baghdad, imagine when we get to Samarra, that becomes even more difficult for people to get to the Imam of their time. But the Shi'a were facing difficulties. I remember even at Rishah stage where Imam Al-Jawad makes a plea to the wealthy members of the Shi'a community to try and contribute more homes in terms of the arbaah of the Makasib because he wants to, in terms of the profits that they have made from their businesses, try and contribute a bit more after the expenses because the Shi'a are going through immense difficulty. And for some of the less wealthy of the Shi'a, even some were exempt from paying the full Khomsamount. Because a lot of the Shi'a were facing severe oppression. The arbaahsids were no way going to help the Shi'a with any of the Sadat, especially with any spoils of war or not going to give anything towards the Imams. So that early period wasn't easy for them. You've got Imam Al-Jawad in Baghdad, Imam Al-Hadi in many cases in Medina, not necessarily being able to be alongside his father. And that was now a pattern because Imam Al-Radha when he was in Khorasan, Imam Al-Jawad was not with him. Imam Al-Jawad, when he was in Baghdad, Imam Al-Hadi was not necessarily with him. Those early years were not very easy at all. That didn't stop or didn't make Imam Al-Hadi rest on his laurels, by the way. Imam Al-Hadi would work. One thing people don't know, the Imams of Ahlul Bayt would find it an honor to earn a living. A person said that I saw Imam Al-Hadi planting in the fields. So I came to the Imam and I said to him, Imam, you're planting in the fields. Let us do this work for you. And he said my great-grandfathers used to do the same. 70 levels of worship, the highest is to earn a lawful living. So Imam Al-Hadi, while it was difficult in those early years, didn't give an intern around and say, well, you know what? These are trials and I don't want to go out on my house and life is all against me. Not at all. He tried to communicate with the Shia in Medina. He tried as hard as to represent his father, but the pressure got too much until eventually they assassinated his father. Okay. So just along those lines, the pressure, as you've just mentioned, in his early years of Imamat, the blessed Imam, what sort of scrutiny did he face? Was it very similar to his father, Imam Jawad al-Islam? No, I don't think it was, it was, I don't think the scrutiny was as intense. I think in the early years of the life of Imam Al-Hadi, the caliphs that were in power were still the caliphs on what I call the Ma'moon school of thought. Okay. Okay. And there was more of a Mu'atezali current, theologically. Right. Yes. Yes. So I don't think it was as intense. It was still intense. Don't get me wrong. You're not going to just let the Imam of Ahl al-Bayt be able to preach and teach as he would like. Yes. But I don't think it was as intense. There were, there were many debates which were happening, you know, in that period of al-Ma'moon, Imam al-Radan, then after al-Ma'moon, the caliphs that came in, there's this whole debate about whether the Qur'an is eternal, or the Qur'an is created. Yes, yes, yes. There's a period of an inquisition of certain scholars, but I don't think it was as intense. I think when Mu'tawakkil al-Abbasi assumes power, that's when you have a tyrant in full force. Okay. We'll come to Mu'tawakkil further on in the show. But so as the young Imam now, so let's just take everyone on a journey, as the young Imam now, was it very hard for him leaving or migrating as it were from Medina to Samara? And who instigated this move? Ehl al-Bayt al-Aliyam al-Salam never, never enjoyed leaving Medina. Right. You know, it was the worst moment for them. Even if you look at Karbala, did they want to leave Medina? Nobody wanted to leave Medina. Sayyid al-Zaynab al-Salam's softness of heart was because her grandfather was on one side and her mom's on the other, and her brother's on the other. Ehl al-Bayt never wanted to leave Medina, but the Abbasids moved their capital, the Abbasids moved their capital from Baghdad to Samara. There are different reasons that have been posited as to why. Some said that there was a Turkish threat within the empire and they needed to ensure strategically that they were in a better position. You know, strategically Samara would be a better location than Baghdad for you to counter any threats. Okay. There are a number of other opinions which we can go into. Suffice for us to state that Samara, when you break the word Samara into three, it means that which is pleasing to one's eye. Now, you know, Mohammed, you mean Samara. I mean Samara. Samara is absolutely beautiful. Beautiful. Samara on a good day, you know, you see the river flowing, you see the lush green. God save you if it's a bad day. You know, if it's a storm in Samara, you've got it coming. But when it's a good day, Samara is one of the most beautiful places to go and visit. And so the Abbas has decided that, you know what, it's a great place to have your soldiers. You know, we call the son of Imam al-Hadi, Imam al-Ascari. You know, this is an army base. You know, it's a place where you can settle the soldiers of the army. You can counter threats as well. Yes. Yes. And Imam al-Hadi at the beginning is in Medina, they move to Samara. They move their capital. But then you've got, Al-Mutawak al-Abbasi has his governor in Medina begin to tell him that, look, if you let Ali al-Hadi, like any of his forefathers, if you let them stay in a certain area and you're not keeping an eye on them, they're going to cause you a headache. They're going to cause you trouble. Interesting. Around that time, the books like Sahih al-Bukhari and Sahih Muslim are written. Okay. Okay. And then a rating hadiths, there will be 12 after me. There's clearly knowledge, because many times people say, well, you know, when people say to us, you believe in 12 Imams, well, we believe in 12, but there's a mention of the 12 in these, you know, in these books such as, you know, Sahih Muslim and Sahih al-Bukhari, 12 Amirs, 12 Khalifas, 12 Naqibs, and so on. Our mention, of course, people will give different names and that's up to them, theologically, who they decide that they want to put in terms of that list. But what you have is that Imam is known as the 10th of the Rawa Fidhah, Al-Qasim min Ibrahim al-Rassi, who's one of the Imams of the Zaidiyyah. Zaidiyyah is one of the, yeah, offshoots of the Shia'i Medhhab, you have the Zaidiyyah, you have the Isma'ili, you have the Isma'ili, it's early. Yeah, because they go towards Zaid, the son of Imam Zaid, and the Isma'ili go to Isma'il, son of Imam Al-Sadaq, Al-Salam. So you've got the Zaidiyyah have a strong presence in that period, and the Imams are mentioning that Imam Al-Hadi is the 10th Imam of the Rawa Fidh. So two things are very interesting here. Imam Al-Hadi, Al-Salam, is seen as the 10th. Yes. There are many who say that you're of Na'ashari belief, what's something done, you know, years after the Imams lived, but here we have, you know, concurrent with the life of the Imam is the person who's admitting that this person is viewed as the 10th. And then you have a title, the Rawa Fidh, the rejecters, okay, those who reject the position of the early caliphates and the caliphs to assume power. So there is that belief there. So the governor tells Mutawak Al-Abadi, don't leave Ali Al-Hadi here. Now, since Karaballah, none of the Imams politically wanted to raise any army against any caliph, but you would find that their enemies would always suspect that the support that they have means that at any second you could rival. Yes. You know, sometimes some governments will not allow, for example, certain demonstrations because if that many people turn up at that square on that day, then the whole government can fall. So the Abbasis won't take it no half measures. They wanted to make sure that the Imam was, you know, pretty close where they could keep an eye. And so the Imam had to leave Madinah. And he had to leave Madinah with his family. It was a very difficult time for them. You know, today you may find somebody leaving Madinah to go to Iraq. He might take a flight. You know, those days are not easy. And the Mutawak Al-Abadi made sure that this was going to be an arduous journey and humiliating one as well. Right. So you've mentioned the key character there, Sayyidna, Mutawak Al-Abadi. He's viewed as one of the worst, you know, Abbasid caliphs, as it were. Is this agreed in all schools? No. If not, why not? What do you do? What do you do? Yazid, Yazid, son of Muawiyah, there are people who defend him. So who's Mutawak Al-Abadi? Yazid, son of Muawiyah. There are those out there who defend him. There are those out there who try to put radi Allah next to Yazid. Yes. You know, so if Yazid is somebody who could be defended by certain people, may Allah guide them, then Mutawak Al-Abadi, I'm not surprised when there is a particular scholar who says, Mutawak Al-Abadi, muhi sunnah wa mumit al-bida'ah. He's the one who revives the sunnah of Rasul Allah, sallallahu alayhi wa ala. And he's the one who killed all innovations and made sure that they did not come to light. Somebody who treats the great grandson of the Prophet, peace be upon his family, in a humiliating manner. Somebody who destroyed the shrine of Imam al-Hussain, alayhi wa sallam. How could you say this? But nothing surprises me anymore. Believe you me. The moment I saw a video where somebody said, you know, Yazid didn't really kill Imam al-Hussain because he wasn't sham. And Imam al-Hussain died in Karbala. So you can't blame Yazid. That's when I gave up on our history. Yes. Viewers, we're just going to be going for a short break. So we've got about three or four minutes. So do call in to pose your questions. The telephone number is 0203-51501-9. Imam was saying, T, we would greatly appreciate your donations as well. So you should hopefully see the PayPal ticker tape at the bottom of the screen as well. You can also WhatsApp your questions, telephone numbers, 0739-917163. So now we've just got a couple of questions. So perhaps we'll revisit this question that I'm going to put forward now after the break. So you've mentioned about the cruelty, as it were, of Mu'tawakil al-Abbasi. What measures did Mu'tawakil take to humiliate the Imam, starting with Khan al-Sa'aleek? Well, I think we'll answer part of it now. Yes. And then we'll answer after because we have a few minutes. Mu'tawakil al-Abbasi knew that the Imam was revered and he knew the Imam was loved. And publicly he did not want to show any humiliation. He wanted to tell everybody, look, I'm going to welcome him in the best of ways. But when the people could not see what he had orchestrated, that's where the humiliation would be. You mentioned Khan al-Sa'aleek. He made sure that when he first was on his way to Samarra and getting closer, he made him stay in the slums. Yeah, put him in the worst of places. Now, nobody could see where the slum was. It wasn't that everybody had enough. People thought, well, Ali al-Hadi has come to Samarra. He must be staying in the nicest place, not at all. The first thing he did was he made sure that he was placed in the slums. And this cruelty of al-Mu'tawakil, I remember reading a tradition where al-Mu'tawakil put the granddaughters of the Prophet Muhammad, peace be upon his family, in such difficulties that between 10 of them, they would share one piece of cloth to cover their bodies. The Abbasids were known for their oppression. Sadly, people tried to cover up this oppression by saying, well, that's the golden age of Islam and we have to respect all of these. No, not at all. The first humiliation and it was a sign of things to come. You're going to come here to Samarra. Not only am I going to keep you under house arrest, not only will I humiliate you, but I'm going to ensure that your patience is tested in every possible way. And insha'Allah, after the break, we're going to look at other instances where he sought to humiliate Imam al-Hadi, but the beauty of the dignity of Imam al-Hadi in response. Insha'Allah, insha'Allah. So viewers, we will be going for a short break in the next moment or two. But as I said, do call in to put your questions forward to Dr. Seelam Al-Nakshwani. As I said, the telephone number for questions is 0203 515019. You can also WhatsApp your questions on 07 939 917 163. We'll be right back in the next two minutes, insha'Allah. As-Salaamu Alaykum. As-Salaamu Alaykum and welcome back on Imam Hussain TV, where we're looking at the life of Imam Hadi al-Islam, also referred to as Imam Ali Naqee al-Islam. So enough. Just before the break, you were enlightening the viewers and myself on the measures. Unfortunately, the cruel measures that Mutawakil al-Abbasi was taking out as it were. And then we just started to touch on Khan al-Thalik. So if you can just perhaps. Yes. So as I was saying, what's very interesting is that every Imam of Ahl al-Baita al-Islam faces a trial or tribulation one way or the other. I think these are very difficult times for Imam Hadi al-Salaam. He is still very young when his father dies and this person now is at what age? An age where many of us would find such pressure extremely difficult. And the second policy of the Mutawakil and other Abbas al-Khulafa always with his father, Imam al-Jawad, was to try and disprove their greatness by bringing the greatest scholar of their particular time. So what you do is you get this really prominent scholar and you're like, this Ali al-Hadi is not all that he made out to be. We can easily debate him right now. And this interesting figure emerges who emerged with Imam al-Jawad al-Islam. You remember when we did our show on Imam al-Jawad, when Imam al-Jawad al-Islam at the age of nine became Imam and everybody's like, how could a nine-year-old be an Imam? And there was that one person by the name of Yahya, son of Ekthem. Yes, yes, yes. Now Yahya bin Ekthem, he asks Imam al-Jawad a famous question and that was, what's the kafara for someone who hunts while in the state of Ihram? And you remember Imam al-Jawad says to him, it's a very vague question and Yahya is like, what do you mean? He's like, well, Ihram for Hajj or Ihram for Umrah? Was it in the daytime? Was it in the night? Was it in Mecca or outside of Mecca? Was it a normal animal or wild animal? So he began to ask all these. Now this Yahya bin Ekthem, interestingly, is asked to reappear again now to question Imam al-Hadi al-Islam. And not just Yahya bin Ekthem. You had Ibn al-Sikhi, you had Ibn Junayd, you had Yahya bin Ekthem. All of these scholars were asked to question Imam al-Hadi al-Islam and the aim was to humiliate the Imam. I remember even on that note, if you look at Sola 25 verse 27, I'm sure you've read the verse on that day, the oppressor will bite their hands saying, I wish I had taken the prophet as my partner and not taken somebody else who has misguided me. And Mu'tawakil tries to humiliate the Imam because he hears that the Imam has mentioned who those two are, who on the day of judgment will say that we wish we hadn't taken each other as partners for the volume that we had done to him. And everybody knows who those two are. Now he tries to humiliate the Imam by saying what? He tries to humiliate the Imam by saying that we heard that you mentioned the names or implied the names of two in Islamic history who on the day of judgment, when the ayah says, that day that the volume will bite their hands, you implied who they were. So Imam al-Hadi would very beautifully look at him and say, why would I mention the names when Allah has decided not to mention them in the verse? You know, it's a very nice reply. Allah says that somebody on the day of judgment will say that I wish I had not taken this partner, I wish I had taken the prophet's path. But Allah did not mention the name. Now, of these other scholars, Mu'tawakil would use, you know, so you've got Ibn Sikhi, you've got Ibn Junaid, you've got Yahya ibn Eqab. So one of them comes to the Imam al-Hadi and he says to him, he says, I want to ask you a question. Now, there's a big crowd gathered, the aim is to humiliate Imam al-Hadi, alaihi salam, Imam with all calmness, with all coolness. The person looks at him and he says, Ali son of Abu Talib's behavior at Jamal was different to his behavior at Safine. At Jamal with those who ran away, Ali said, leave them, let them run. But within Safine, he told his soldiers, capture those who run away. Okay. If he was right at Jamal, will you admit that he was wrong at Safine? Because you say that your imams, their decisions would be the same. So why is it that at Jamal, Imam alaihi salam says, those who are running away, leave them. Whereas at Safine, Imam alaihi salam says, what? He says, those who are running away, capture them. Imam al-Hadi replied with such composure. What did Imam al-Hadi alaihi salam say? Imam al-Hadi said that Amir al-Mu'minin's decision at Jamal was different to Safine for one reason. At Jamal, there was no leader. So these people did not have a central person guiding them or directing them at the end of that battle. It became haphazard. Talha died. Zubair died. Aisha and the camel and so on has fallen. There was no leader. Let them people go. Whereas at Safine, Mu'awiya was still directing them. Therefore you had to capture them because there was a central figure who was directing all of their actions. So when that person tried to humiliate the Imam, the Imam replied, very innocent. You want knowledge? You come to Ahl al-Vayt, alaihi salam. There was another person who came in front of everybody. He said, you claim to be a man of knowledge. I want to ask you a question. Why Moses' miracle was magic? Why Jesus' miracle was medicine? Medicine, healing. Why Muhammad, alaihi salam, why his miracle was the Quran? And he replied, Nabi Musa alaihi salam, because in his time, the magicians were in such a prominent position they used to have a stick with mercury inside it and they would put it in front of the heat of the sun. So it looked like that the stick was moving like a snake. So Allah gave Musa the miracle of a stick that became a snake. So those magicians automatically knowing their trade came towards the path of Allah. In Jesus' time, nobody would cure the leper. Nobody would sit with the leper. The lepers were a neglected community. Nobody could raise their dead and make them alive until today. Nobody was able to cure the blind. The physicians were at a strong level but couldn't do these things. A prophet of Allah was given those miracles. In the time of the prophet Muhammad sallallahu alaihi wa sallam, peace be upon him and his family, the Arabians, they knew their language inside out. They knew their literature, their grammar. They knew the structure of their sentences and verses. They were proud of their poetry. Until Walid ibn al-Mughira says these are just the words of a magician. I don't mind because magic is that which is extraordinary. You've admitted that these are not the words of a normal human being. Yes, yes, quite true. So the imam would always entertain. Look, if you have any questions to ask, feel free to ask. So that was a second method of humiliation. But I think with the wine incident, that probably was the most difficult moment for the imam. Okay, okay, fine. So we'll go to this incident and then we'll go quickly on to a couple of questions. Say it now. So, Mu'tawakil, he broke into the holy imam's house and he broke in at night, in the middle of the night, and he was drunk. So what exactly happened? What would be normal for him to just smash the door of the imam down and walk into his house? And we had already seen a house door broken in Medina years before. Yes, yes. And it was normal. It was normal for Mu'tawakil used to be intoxicated. Many Muslim Khalifas were drunkards. But we shouldn't say these things. You know, you have to try and be politically correct. But anyone who studies the Umayyads and the Abbasids, some of them even had pools made of alcohol, you know, Yazid and people like this and, you know, the likes of Mu'tawakil these were known drunkards. And if they've had one drink too many, God save you. And only Allah knows what sabr, what patience. Imam Al-Hadi had, where in the middle of the night, Mu'tawakil barges into his house with a glass of champagne, glass of alcohol. Imam is sitting down and he puts it next to the imam. The imam said we, this never mixes with our flesh or our blood. I think there's a huge lesson there because there's a lot of us who, for the sake of the odd pound or the odd dollar, won't tell anybody to remove their glass of wine or alcohol at that business meeting. And some people, because they rejected such meetings, lost jobs, but I think Allah SWT gives you in other ways. Then there are others who, Masha Allah, they made a lot of good money. And it's interesting, those who make a lot of good money where they've sat on tables where there's a lot of alcohol and so on, they've got their ways of justifying. You know, they'll give a big donation to some mosque somewhere. They probably don't care about the place, but they're just like, listen, I've done a bit of haram this year and I'm going to need to expiate it. And then there may be others who may sell even alcohol and find ways of donating to some war-torn Muslim country to make up for this. But what you have is that he places the glass of wine and Imam says our flesh and blood never mixes with such things. And then with his drunkard way, reminding me of the governor of Khufa Walid bin Aqba when he was drunk, leading Salat al-Fajr in the time of Othman, when he was drunk, he then turned to the Imam, he said to him, recite poetry for me. And the Imam said, it's not common for us to recite poetry, but I will. He begins to recite these lines of poetry, which I recommend anyone to go and study, because they're lessons for all of us in lives. In our lives, they're lessons for all of us today, because he's saying, where are those people who sit in those government positions, protected by powerful people around them? But they will never reach a stage where they are needless. There will be a day they will go to their graves. And they will hear a call, where are those luxury houses and clothes? Where are all those luxury gifts that you have? And really, in those lines of poetry, I only paraphrased a few of them, but in those lines of poetry, the Imam wanted to tell me what to do. You could sit here in Samadra, all powerful, acting arrogant with me. Firstly, the fact that you're out wandering the streets and barging into my house shows you are not needless. There's something missing. You know, there are people who go clubbing. And when they go clubbing, some people go clubbing because they won't have a good night out in their relative morality. They believe that that's a good night out. There are others drown. Literally, the phrase is to drown one sorrows. Now, what do we mean drown one sorrows? It's difficult when you have everything, but you don't have peace. There are many out there who have a nice car, they have a nice house, they got a good job. Still no peace. They don't know, okay, I was in the womb of my mother. I didn't know what world it was. Then I came to this world. What is there to suggest that this is the last world? Where am I going? Where am I heading? It tells Motawakil, you're sitting in a strong position with your government. You can't relax unless you've got powerful soldiers around you because you know the Turkish soldiers are about to assassinate you. And ironically, it's his son who assassinates him. And then he says to him, Motawakil, even if you are powerful, when you go to that grave and you're asked the questions about what you have, what are you going to answer? We're all powerful now until we're in that grave. Yeah, six feet under and then. Yes, and as you know, you read the ayah in the Qur'an, it's got a number of different ways of looking at it. But one way, truly you go to that grave, you will come to know. Sure. You know, some of the soldiers on Motawakil when Imam Al-Hadi did this, some of them were shaken because they're thinking Motawakil is drunk. He's just going to pick up a sword and slash Imam Al-Hadi. He's begun to cry. And I don't care how powerful you are in this world. You'll always find that there are moments you just sit there and cry because you're not sure why you have no happiness. You just walked away crying. And Imam Al-Hadi told his companions, you see that man's arrogance is going to die shortly. A few days he died. Yeah. Right. Okay. We'll come to the point about migration and the trials or migration. But just before we do say now, we'll just take a few questions via WhatsApp and please feel free to. I think these will probably be covered in the show today anyway. So I'll just go very quickly. How was Imam Hadi martyred? Yeah, that's coming at the end of the show. Yeah. What was Imam Hadi's pining attributes that helped change the human consciousness? Yeah. We're coming to this. And what is the most reliable book on the life of Imam Ali Nakia, Imam Hadi? Sure. In terms of books on Imam Al-Hadi's life, I would say Kitab Al-Arshad al-Sheikh al-Mufid has a great chapter on Imam Al-Hadi, translated by the late IKA Howard. Sharif Baqar Qarashi has that whole, I think the life of the 14 Mahsoul men published by Ansari on publications. Yes. I think that's a great work to read on Imam Al-Hadi, alaihi salam's life as well. Okay. Okay. Thank you, Shukr for that. So what lessons are there that Muslims can learn, as it were, from the trials of migration and harassment? Yeah, I think there are many Muslims who when looking at the life of the Prophet or the Imams, there's always this thing of, well, they lived a thousand years ago, or they are different to us, or they are maqsum. Buddy, migration is migration. This Imam had to leave his home to my great. That's a lesson for all of us, that look, if you do have to pack up and leave, there are greats of people before you who did. Yes. Don't complain, because there are people like, you know, I was living here, then I was moved here, then I moved here. The Prophet moved from Mecca to Medina. Imam Ali moved from Medina to Kufa. Imam Al-Rada moved from Medina to Khorasan. Imam Al-Hadi moved from Medina to Samar. And in terms of trials and tribulations, anyone who goes through a hard time, nobody went through harder times than the Imams and their Shia. I think these are two wonderful lessons from Imam Al-Hadi. Yes, yes. Okay, so there's quite a few main points now. How did the Shia community, or how did the Shia structure themselves with the Imam so far from them? Because he was quite far from the followers of the Al-Hadi. Well, you're absolutely right, because already now, if we're in Karbala, it takes us a few hours to get to Samar, let alone at that time. And the main Shia circles at that time, you're looking at Baghdad, you're looking at Hilla, you're looking at Qom, Ahwaz, Kufa. You know, these are the main Shia areas. And what you have is from the time of Imam Al-Sadaq, there is already a system that's been structured called the Wikalah. You know how you have a Waqeel, a representative. So the Imams had Waqeels. Right. And really, when you're looking at some of the lives of the companions of the Imams, they've done a great service to the religion in trying to keep the Shia structure united. The likes of Uthman bin Saeed, Shah Abdul-Azim, who people visit when they go to, you know, and then you've got Ayyub bin Nooh, you know, and other great companions of the Imams gave a great service back. So in Qom, you had quite a strong Shia community. Yes. And they had a Waqeel who'd come and visit the Imam. And you had, for example, in Hilla, Baghdad, in Kufa, in Ahwaz, in Basra, there was a Waqalah underground, Tanlim Sirria, secret underground movement, whom I master supervise. The Dr. Jassim Hussein wrote a fantastic book, which is available online, okay, called The Occultation of the Twelfth Imam and looks at the structure of the movement underground on how the Shia would even take jobs such as butter sellers, right, you know, or take jobs in the markets to try and preserve the Shia identity at the time. Okay. Okay. So just going on to that point, two points that I want to raise. So this whole concept of Taqiyyah, first of all, and also, and I'm trying to rush food because we've got a lot to cover still, Taqiyyah, first of all. And also you've mentioned there were Shia, as it were, in Qom. Yeah. How long were they present there as well? So these two points, if you can just share some light. Shia had been in Qom for a good period, actually, because the Ash-Ari tribe, which hailed from Yemen, you know, Abu Musa al-Ash-Ari and so on, there were members of the Ash-Ari tribe who had moved to Qom a long time before Imam al-Hadi was there. So yeah, there was a good Shia population in Qom already. In terms of Taqiyyah, you only employ Taqiyyah when you've got animals in power, not humans. When there's animals, barbaric animals, that's when you need to use Taqiyyah. Yes. If the people who are ruling the state or the government are decent human beings willing to entertain a plethora or plurality of opinion, you don't need to be in Taqiyyah. But when you have animals, then you know, whenever Taqiyyah has been used, then you know there's always an animal in power. Okay. And just very quickly, just onto that same point, in terms of transmission of knowledge, as it were, how was the communication, as it were, between the imam and the letters, the visitations were taking place, Hajj was an important period, congregations between the Shia, as always Hajj was an important, even the Khufans who used to visit Imam Sadaq, Imam Sadaq didn't really teach much in Khufa, but there were Khufans who visited Imam Sadaq in the Hajj period, Hajj was an important period. So yeah, yeah. And in terms of his name, al-Hadi as it were, as I mentioned, you know, the divine manifestation, as it were, of that name of Allah, the attribute, as it were, there were, did the Shia have war infactions? And as a result of that, how did they, how did they, Holy Imam guide? That's a key point, really, because you had some extremist, like in any school in Islam, you've got extremist tendencies, there were people who extremist Shiahood began to say that the imams were God. You know, when we come to the visit of the Jama'at, you go and recite Allahu Akbar a hundred times before you recite Ziaat of the Jama'at. You know that. You go to say Allahu Akbar a hundred times, because if you recite Ziaat of the Jama'at without the correct Adab or Clark. Exactly, and reciting Allahu Akbar, and there was Shia who were known as Ghulat, extremist. Now what the parameters of extremism are, who is open to debate, but there was definitely Shia who were extremists. Then there was Shia who tried to enter the debate about the Quran created to eternal, Imam told them stay out. So in terms of the Ghulat, Imam, you know, Imam did la'anat on them, and Imam said these are not part of our sect. And in terms of the others who were trying to enter debates that were going nowhere, he would tell them, you know what, stay away from these. Don't cause trouble amongst each other. Okay, okay. So now we turn to Ziaat al-Jamia. Say in us, say in light in us, why is it so special? Ziaat al-Jamia, Ziaat al-Jamia, guys, it's for the real Shia. A real Shia immerses themselves in Ziaat al-Jamia. It becomes tattooed all over his mindset. You want to know why we are so blessed to know Muhammad and al-Muhammad, and to have the imams of al-Muhammad, and to be born on the path of the imams of al-Muhammad, you read Ziaat al-Jamia. Absolutely phenomenal Ziaat al-Jamia. You know, not from the realms of rational theology. This is mystical. This is when Imam al-Hadi al-Assam tells you, you want to know what we are? We are the family of Allah, salams to the family of Allah. Those who hold on to us are those who are successful, and those who leave us are those who have left religion. It was in Awwa Willaya that the message was complete, and the blessed became greater. There are some extraordinary lines where literally the imams are the axis of existence. And really you see some of the greatest Ulema, Saduq, Tosi, Ahsa'i, Muhammad Taqil, Majlis, amongst others who have just written profoundly on Ziaat al-Jamia. I think every line in Ziaat al-Jamia of Imam al-Hadi, every single line requires a Majlis. So I'd like to stay on this area of the virtues of Ziaat for a while. What are the sources of this Ziaat? Ziaat al-Jamia is has anyone written a Tafsir or a Shahr or Tafsir on Ziaat al-Jamia? I think that probably the greatest Tafsir on Ziaat al-Jamia is Sheikh Ahmad al-Hsa'i. Mystical Tafsir. Really? Ahsa'i, well you know it's gonna take you to the mystical realms. But hey Ziaat al-Jamia is mystical. Ziaat al-Jamia shows you that those imams that you follow aren't just Arab men. They belong to a different realm. The secrets of Allah are manifested in those 12. Ahsa'i and Muhammad Taqil Majlis probably both have written the Shahr. I think Ahsa'i is in four volumes. Okay so now coming to the point of Ziaat al-Jamia as it were. Why were there so many different Ziaat as it were written by imams as it were? I think different reasons. Because they were slightly different. Sure I think one reason you were able to teach the Aqida of the Shia through a Ziaat because you never were able to give a class publicly teaching Aqa'id. Okay. So by giving an example let's look you know Sa'aif al-Sajjadiyah. Sa'aif al-Sajjadiyah in my opinion is Imam Zain al-Hamid saying if I if you're not allowing me to teach publicly I'm gonna put all the Aqida lessons in dua. Sa'aif al-Sajjadiyah is not just dua. Sa'aif al-Sajjadiyah is you, Bani Umayyah, do not let us give classes. All of our classes will be in these du'as. Our Shia will know the class and the lesson when they open their heart to that dua. That's Sa'aif al-Sajjadiyah. I think the Ziaat is likewise. First reason is because you've got Aqida within the Ziaat. I think the second reason is it's quite obvious and that is maintaining Tawalla and Tabarra. You know that love and guardianship of the Ahl al-Bayt and disassociating from their enemies. Because their enemies are the very manifestation of Ghulm and Ahl al-Bayt are the manifestation of Adala. And thirdly, I think a physical reason. You're not able to literally perform Ziyara visitation of the grave so you could perform it from afar. Okay, okay. So, you've quite wonderfully, if I may say, given a brilliant description and a breakdown of Ziyara. So, now coming to the key Ziyara, as it were. What is the difference, CG? For example, Ziyar Aminullah, Ziyar Imam Sain, Ziyar Jamia. I think the first two are Ziyaras of specific Imam. Whereas Ziyar Jamia is not specific Imam. It is all of the Imam's positions, status, attributes. And I know many ulama who have said, awa hajaat wa answered when we read Ziyarat al-Jamia. So, there are many of our viewers out there who have read Ziyarat al-Hussein, alaihi salam. Ziyarat Ashura, they have read, for example, other Ziyarat warith. Read Ziyarat al-Jamia. And you know what, you don't even have to read it in the way where you stand up and you're facing and you're just going through Arabic words. Just sit and read the translation of Ziyarat al-Jamia. And that's why Imam Al-Hadi is like, you've tried to humiliate me and you think we're affected. Let me tell you who we are. It's a stunning Ziyara. And in your opinion, why do you think they're not discussed so much? It's a shame. It's sad that there are many out there who have never heard of Ziyarat al-Jamia. There are many out there who don't know anything about Imam al-Hadi, let alone Ziyarat al-Jamia. But I think the onus, in this day and age, I always repeat this. We're living at a time where knowledge is easily accessible. You know, our parents used to wait for cassettes to come to hear Majalis. Some of our parents lost lives listening to Majalis. Some people in Araa had their ears cut off because they were found to listen to Majalis. Today, when you have articles available online, you have lectures available online. No excuse. You know, I see, it's amazing how many of our youth will sit on their phones and play this candy crush and these other games and some gambling games and others might play games which take them nowhere. And listen, I don't want to be a party pooper. Look, you know, there's always time to enjoy one's self. But Imam al-Baqir used to always say the sign of our Shia as their ilm. They're always searching for ilm. They're always seeking to disseminate. I don't think you can only blame speakers and lecturers and Mawlana's for not having discussed Ziyat al-Jamia. Sometimes you yourself have to take some time out of your busy schedule to try and open up the wonderful legacy of Ahlul Bayt. Okay, okay. The blessed 10th Holy Imam, Imam Hadi al-Islam, did he have sons? Yeah, Imam Hadi had a number of sons. The most famous being, of course, Imam al-Askari al-Islam. Sayyid Muhammad buried in Balaad. Phenomenal personality. Many of us have done the Ziyarah and for those who haven't, may Allah bless them, then they do the Ziyarah of Sayyid Muhammad in Balaad. He's a phenomenal, phenomenal personality. You know, Araqi's will always say that Sayyid Muhammad is loved by them because when they can't have children, they ask Allah subhanata the name of the grandson of the Prophet, peace be upon him, his family by the name of Muhammad, the son of Imam al-Hadi. And I remember Ayatollah, the one of the famous special personality. He said that I was on my way to performing the Ziyarah of Sayyid Muhammad in Balaad when all of a sudden the heat overtook me. He said the next time I woke up, a man said to me, where were you heading? He said to Sayyid Muhammad, but he goes, you're here. He goes, what do you mean? He goes, you're here, don't worry. He goes, I thought to myself, who is this man that he was able to talk to me in this way, that I'm sure I had fallen way before and he's carried me to Sayyid Muhammad. How did he know that I was going to Sayyid Muhammad? He said, the man looked at me and said, tell Awashiyah to memorize the sermon of Shaqshakiya and to know about the sermon of Fedek and to continuously recite Ziyarah at HaShura and to do Salat al-Layl and to have a ring with the names of the Imams engraved on him. He said, I heard him give this advice. I thought, who is he? I turn around, he was not there because I realized who that was. The grandson of Imam al-Hadi, Imam al-Hujjaj, al-Allah, Farid al-Sharif. So Sayyid Muhammad, you have Ja'far, another son of Imam al-Hadi. Right. So the number of sons of Imam al-Hadi. Okay, all right. Clearly the Holy Imam had a special fervor, as it were, towards the ziyah of Imam Hussein, Islam. Just how difficult was it? Just how difficult was it for followers of Imam Hadi, al-Islam and lovers of Ahlul Bayt, al-Aim, al-Islam to go on Ziyarah, to specifically the shrine of Imam Hussein. Because again, lots of, she just don't know this. They put a 1000 gold dinar tax only on those who want to visit Karbala, no other place. Imagine now in the UK, they say to you, only those of you who want to go and visit, for example, let's say those who want to go and visit Liverpool, they say that there is a tax you have to pay. Others will say, hold on, why only Liverpool? Why is there not a tax for other areas? No, they said you only Liverpool. There is a tax that has to be paid by all of you. Then after that, they said, well, those who do go to Karbala and can't do that, one out of 10 is to be killed. Imam Hadi, al-Islam, you know Imam Hadi, there's one thing special about him, I will never forget. They told him that there was a dancer that had gone to Karbala, a lady who was a dancer in the court of the Abbasans. And it's as if he tells his followers, don't be judgmental. You don't know what Hania is. You don't know what her circumstances are. Sometimes we see people in certain professions, we don't know what happened in their life, what circumstances they don't judge. Because it was the 15th of Sha'ban and the Abbasid Khalifa said, where's my dancer? And they said to him, she's gone to Hajj. He's like, it's Sha'ban. How could you go to Hajj? And she comes back and he goes, where were you? She goes, I had just gone for Ziyar. He's like, they told me Hajj, but it's not the time of Hajj. And she replied, no, I'm going to visit Abba Abdullah. And people had to disguise themselves so that no one would think they'd gone visit Abba Abdullah. So the end of the page for Imam al-Hussein has a special affiliation. There's actually an area of study which I still want to go into a bit further. And that is after Imam al-Sadiq, how many Imams managed to visit Abba Abdullah? You know, this hit me only recently. Because I thought to myself, say, Imam al-Sadiq visited Karbala, we all know. Imam al-Baqir was at Karbala, we know. Imam al-Sadiq, some narrate that there is a garden of Imam al-Sadiq and the outskirts of Karbala. And people visited until today. I wonder, Imam al-Karbala, Imam al-Radha, Imam al-Jawari, Imam al-Hadi, Imam al-Asgari, Alayhi Wasalam, did they visit Karbala? Did the Abbasids give them the freedom? Now, I don't want to go into a mystical discussion of the Imam can go anywhere, all of these things. I don't want to go into that. I personally, I'm still doing my research on this area about the Imams of Ahl al-Bayt, Alayhi Wasalam, after Imam al-Sadiq and whether they got the chance to go to Karbala. And maybe that's where that Ziyarah literature comes. Where you say, I visit my master Abba Abdullah from near, from far, on behalf of my parents. You know, was it only the Shi'a who were not able to visit? Or maybe the Imams couldn't visit? You know, Imam al-Sadiq cries when he speaks to Muawiyah bin Wahab, forgive me and my brethren and the Zawar of Husayn, those who spent their wealth and put their bodies in danger just to visit him and please the Holy Prophet, peace be upon his family. So have mercy on the cheeks that rub themselves on the grave of Abba Abdullah. Have mercy on the eyes that shed tears for Abba Abdullah. Have mercy on the heart that breaks for Abba Abdullah. Have mercy on those hearts that are burnt when they remember Masar al-Husayn. So I think someone has to maybe look at this as to whether the Imams actually visited Abba Abdullah in that late period or was there too much oppression for them to go. Right. Okay. I think, say now we've just got time for one question. So why was the blessed Imam poisoned? As we know, every Imam has reached a status of Insan al-Khamil and can only be Shaheed. That's the only way he can be apart from this world. And again, most of the masses don't know that. So that's the first point. And just very lastly, what happened at his funeral? Because we've got hardly two minutes. Yeah. There was a real jealousy of the success of the Imam that under all trials and tribulations maintained his dignity. People of Samarra turned and started to love Imam al-Hadi. At the beginning, there wasn't necessarily that much love. By the end, people were slapping themselves in the funeral. I've read hadiths where people were hitting themselves in the funeral of Imam al-Hadi, alaihi s-salam, where even Imam al-Hadi was finding it hard to escort his father's body because of how many people were trying to jump and surround the body. But as they did with his four fathers and they poisoned him. And I remember one scholar in his Masaib saying that he requested that he is laid on the ground. So he feels a bit of what Aba Abdullah felt when he when he was dying. You know, so there's that real love for Aba Abdullah and all the Imams and especially Imam al-Hadi's final moments. And our condolences to his grandson Imam Sahib al-Zaman. Viewers, we've run out of time. It's been a great pleasure to have Dr. Sayyid Amman al-Shawani on our live show tonight. I hope you've enjoyed the show from Dr. Sayyid Amman al-Shawani and myself. Muhammad Ali, see you again next time. Insha'Allah. As-salamu alaykum.