Receiving a letter from Imam al-Hadi (peace be upon him) to the people of Ahvaz is a window towards a deeper understanding of the position of the Quran and the Itrah (Progeny) in guiding humanity. This letter, alongside Ziyarat al-Ghadir, presents clear evidence of the truth of the Wilayah of Amir al-Muminin (peace be upon him), derived from the explicit text of the Quran, the statements of the Final Prophet (peace be upon him and his family), and the explanation of the infallible Imams.
The Birth and Era of Imamate
Ali ibn Muhammad, known as Imam al-Hadi or Imam Ali al-Naqi (peace be upon him), was born in mid-Dhu al-Hijjah in the year 212 AH. He is the tenth Imam of the Shia and the son of Imam al-Jawad (peace be upon him). Imam al-Hadi (peace be upon him) held the Imamate for 34 years. His Imamate coincided with the caliphate of several Abbasid caliphs, including al-Mutawakkil. He spent most of the years of his Imamate in Samarra under the surveillance of the Abbasid rulers. The Ziyarat al-Jami’ah al-Kabirah and al-Ghadir are among the legacies of Imam al-Hadi (peace be upon him). [1]
According to historical and hadith documents, there was a strong connection between Imam al-Hadi (peace be upon him) and the people of Khuzestan. Despite all the restrictions imposed by the ruling Abbasid apparatus in this regard, Imam al-Hadi (peace be upon him) was in communication with the people of Khuzestan. In response to the people of Ahvaz, who asked him about determinism (jabr) and delegation (tafwid), Imam al-Hadi (peace be upon him) wrote a detailed letter.
Reference to the Verse of Wilayah in the Letter to the People of Ahvaz
In his letter to the people of Ahvaz regarding the evaluation of the correctness of reports with the verses of the Quran, Imam al-Hadi (peace be upon him) wrote:
“The correctness of any report must be measured against the Quran, for the clearest and most reliable report is that whose confirmation is evident in the Book of God. Among them is the hadith that all agree upon narrating from the Messenger of God (peace be upon him and his family) when he said: ‘I leave behind me two successors among you: the Book of God and my Progeny. As long as you hold fast to these two, you will never go astray, and these two will not separate until they return to me at the Pool of Kawthar.'”
Imam al-Hadi (peace be upon him) continued: “When we find the evidence for this hadith as an explicit text in the Quran, such as the noble verse:
'إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ'
“(Your guardian is only Allah, His Messenger, and the believers who establish prayer and give zakat while bowing down). The narrations of the scholars also confirm this meaning, that this verse was revealed concerning Amir al-Muminin (peace be upon him), for he gave his ring in charity while bowing, and God thanked him for that and revealed this verse in his honor.”
The Hadith of Ghadir and the Explicit Statement of the Final Prophet
Imam al-Hadi (peace be upon him) then referred to the event of Ghadir in the letter and wrote:
“We saw that the Prophet of God (peace be upon him and his family), with clear and explicit expression, said to his companions: ‘Whoever I am his master (mawla), then Ali (peace be upon him) is his master. O Allah, love those who love him, and hate those who hate him. Ali will fulfill my religion, carry out my promise, and will be my caliph over you after me.'” [2]
Expression of the Oppression of Amir al-Muminin (peace be upon him) in Ziyarat al-Ghadir
During the caliphate of Mu’tasim Alawii, Imam al-Hadi (peace be upon him) was summoned from Medina to Samarra. On the day of Ghadir, Imam al-Hadi (peace be upon him) arrived in Najaf and performed the ziyarat of Amir al-Muminin (peace be upon him). This ziyarat, on this occasion, became known as Ziyarat al-Ghadir.
In Ziyarat al-Ghadir, Imam al-Hadi (peace be upon him) says to Amir al-Muminin (peace be upon him):
“Your hardship and suffering in facing those two [Abu Bakr and Umar] resembled the hardship and suffering of all the prophets (peace be upon them) at times when they were alone and had no helper.” [3]
Quranic References in Ziyarat al-Ghadir
References to the verses of the Quran in Ziyarat al-Ghadir are abundant. Seventy-eight noble verses appear in Ziyarat al-Ghadir, centered on expressing the virtues of Amir al-Muminin (peace be upon him).
The Verse of Providing Water to Pilgrims and Maintaining the Mosque
In the six-member council formed after the death of the second caliph to appoint a successor Amir al-Muminin (peace be upon him), to prove his worthiness and superiority for the caliphate, cited the occasion of revelation of this verse concerning himself. In this regard, Jabir ibn Ansari narrated from Imam al-Baqir (peace be upon him):
“When the moment of Umar ibn al-Khattab’s death approached and he decided to hold a consultation to appoint a caliph, Amir al-Muminin (peace be upon him) said to them: ‘I adjure you by God! Has God revealed the verse: “
أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ وَعِمَارَةَ الْمَسْجِدِ الْحَرَامِ كَمَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَجَاهَدَ فِي سَبِيلِ اللَّهِ لَا يَسْتَوُونَ عِنْدَ اللَّهِ"
“(Do you consider providing water to pilgrims and maintaining the Sacred Mosque as equal to [the deeds of] one who believes in God and the Last Day and strives in the path of God? They are not equal in the sight of God) concerning anyone other than me?'”
They said, “No.” [4]
The Verse of People of Knowledge
In Ziyarat al-Ghadir, verse 9 of Surah al-Zumar is referenced to express the scholarly and devotional virtue of Amir al-Muminin (peace be upon him). The worship and servitude of Amir al-Muminin (peace be upon him) was not outward but was in the ultimate sincerity. The main theme of the verse is:
"هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ"
“(Are those who know equal to those who do not know? Only those of understanding will remember.)”
Amir al-Muminin Ali (peace be upon him) said:
هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ
“(Are those who have knowledge and understanding equal to those who are devoid of knowledge and understanding?) We, the Ahl al-Bayt, and our Shiites are the possessors of knowledge and intellect, and those who do not know are our enemies. Our Shiites are the guided ones.” [5]
The Verse of Love
Verse 54 of Surah al-Ma’idah, known as the “Verse of Love,” is one of the main pillars of the arguments and lofty themes in Ziyarat al-Ghadir. In this ziyarat, Imam al-Hadi (peace be upon him) intelligently and precisely uses this verse to delineate the special status of Amir al-Muminin (peace be upon him) and his true followers.
We read the continuation of this verse:
"يَا أَيُّهَا الَّذِينَ آمَنُوا مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ يُجَاهِدُونَ فِي سَبِيلِ اللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَائِمٍ ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ"
(O you who have believed, whoever of you should revert from his religion, God will bring forth a people He loves and who love Him, humble towards the believers, stern towards the disbelievers, striving in the path of God and not fearing the blame of a critic. That is the favor of God; He bestows it upon whom He wills, and God is All-Encompassing, All-Knowing.)
Imam al-Sadiq (peace be upon him) said:
“This group is Amir al-Muminin (peace be upon him) and his companions, when they fought the factions of the Breakers of the Pledge (Nakithin), the Deviators (Qasitin), and the Renegades (Mariqin).” [6]
The Verse of Altruism
Verse 9 of Surah al-Hashr holds a very important place in Ziyarat al-Ghadi because it speaks about the Ansar and mentions their altruism, love, and purity of heart towards the Muhajirun. This verse is used in the text of the ziyarat to show the steadfastness and truth-seeking of the true companions of Wilayah.
Amir al-Muminin (peace be upon him) said to those present:
“I adjure you by God! Is there anyone among you [who can say] that the verse:
'وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ'(And they give [others] preference over themselves, even if they are in need. And whoever is protected from the stinginess of his soul, it is those who are the successful ones) was revealed concerning anyone other than me?'”
They said, “No!” [7]
Cursing the Enemies of Amir al-Muminin (peace be upon him)
Ziyarat al-Ghadir, alongside expressing the virtues of Amir al-Muminin (peace be upon him), delineates the clear boundary between truth and falsehood by cursing his enemies, and presents dissociation from the front of oppression as an inseparable part of accepting Wilayah.
Wilayah and the Ease of Reckoning
A hadith from the Prophet of Mercy (peace be upon him and his family) teaches us that the basis of the ease of divine reckoning depends on the “Wilayah of the Guiding Imam.”
The Prophet of God (peace be upon him and his family) said:
“If someone wishes that God treat him with ease in reckoning, then let him hold the Wilayah of Ali al-Hadi (peace be upon him) in his heart.” [8]
[1] Mufid, Al-Irshad, vol. 2, p. 297; Mas’udi, Ithbat al-Wasiyyah, 1426 AH, p. 228.
[2] Bihar al-Anwar, vol. 2, p. 225; Al-Ihtijaj, vol. 2, p. 450
[3] Al-Mazar al-Kabir, p. 279
[4] Bihar al-Anwar, vol. 31, p. 336; Irshad al-Qulub, vol. 2, p. 261
[5] Bihar al-Anwar, vol. 89, p. 85
[6] Bihar al-Anwar, vol. 66, p. 351
[7] Bihar al-Anwar, vol. 31, p. 342; Al-Ihtijaj, vol. 1, p. 143
[8] Al-Fada’il, p. 166
