The social-political life of the Imams is a thought-provoking example of the sense of responsibility that the infallible Imams felt towards preserving the faith and advancing awareness and consciousness. Their adherence to the principles of the religion, alongside attention to the conditions of society, has led historians to observe significant similarities and differences in their lives.
After the martyrdom of Imam Ali al-Ridha (peace be upon him), the attitude of the Abbasid rulers toward the Imams grew harsher and more intense. Imam Muhammad al-Jawad (peace be upon him) was summoned to Baghdad, and despite Imam al-Jawad’s reluctance, Mamun, in an effort to control him more closely and to rebuild his image in society as the murderer of Imam al-Ridha (peace be upon him), married his daughter to Imam al-Jawad, thus allowing his espionage network to infiltrate the Imam’s household.
During the time of Imam Ali al-Hadi (peace be upon him), the situation worsened. The ruling class, no longer exclusively of Arab descent, had split into power-seeking factions within the Abbasid government. The most evident result of this was the decline in the prestige and grandeur of the caliphate. The internal conflict between slaves, Turks, and Arabs within the Abbasid government had become clear. The brief period of Imam Hadi’s (peace be upon him) Imamate coincided with the caliphates of six different Abbasid caliphs, reflecting the instability of the caliphate and internal power struggles. Meanwhile, the indulgence and hedonism of the courtiers reached new heights, which, coupled with the growing tyranny and despotic rule, led to widespread dissatisfaction among the people.
Among these six caliphs, Mutawakkil is particularly noteworthy. His intelligence and political skills, alongside his cruelty, harshness, debauchery, and his hatred for Imam Ali (peace be upon him), made his reign a critical period, not only in relation to the other five caliphs of Imam Hadi’s (peace be upon him) time but also throughout the entire Abbasid and even Umayyad caliphates. The key examples of Mutawakkil’s hostility toward the Ahl al-Bayt (peace be upon them) include:
His hatred of Imam Ali (peace be upon him) and his efforts to tarnish his reputation through destructive actions such as holding mock displays in the court, which even led to a reaction from his son, al-Muntasser.
The destruction of the shrine of Imam Husayn (peace be upon him) and converting it into agricultural land, along with punishing his visitors and establishing checkpoints to prevent access to the shrine.
The economic siege of the Alawites and the followers of the Ahl al-Bayt, aiming to destroy them.
Attempts to create a weak alternative leadership for the Shia by supporting Musa, the brother of Imam Hadi (peace be upon him), in order to divert the Imamate and appoint a puppet leader for the opposition.
Summoning Imam Hadi (peace be upon him) to Samarra and settling him in this military city, which was primarily inhabited by Mutawakkil’s soldiers.
However, history shows that Imam Hadi (peace be upon him), with his divine wisdom and careful insight, not only managed to evade the traps laid for him but also, by settling in Samarra, managed to neutralize the propaganda of the caliph’s surroundings. Furthermore, by taking advantage of the opportunity to avoid any excuses from the caliph, he was able to further organize, stabilize, and strengthen the system of representation (Wakalah) that had been initiated by Imam al-Jawad (peace be upon him), and through his correspondence with the Shia, he paved the way for them to understand the upcoming conditions, particularly the conditions of the Imam’s occultation.
Additionally, Imam Hadi (peace be upon him) took part in the scientific debates that were commonly held at the Abbasid court, where he managed to protect Islamic thought in areas such as jurisprudence and theology. By responding to various issues, he helped prevent the spread of deviations among the general Muslim population.
One of the most significant aspects of Imam Hadi’s (peace be upon him) life was his firm and decisive struggle against the ghulat [1], a group of exploitative and deviant individuals who, seeing the popularity of the Imams, sought to misuse the situation. They exploited the fact that the Imams were confined to military cities like Samarra and, claiming to believe in the divinity or prophethood of the Imams, presented themselves as their representatives or successors, seeking power over the people and coveting their wealth. The actions of the Imams against such groups were severe and exemplary.
The struggle of Imam Hadi (peace be upon him) against the ghulat and their leaders was so significant that it can be compared to the struggle of Imam Ali (peace be upon him) against the Kharijites. This battle resulted in the blinding of the eyes of the sedition, and it is a fight that only an infallible Imam could undertake.
Footnote:
[1] Ghulat refers to a group of deviants who, after witnessing the admiration people had for the Imams, exploited their situation to claim divinity or prophethood for the Imams. They would present themselves as their representatives and claim leadership over the Muslim community, often seeking to enrich themselves at the expense of the people. The Imams took a strong stance against these groups to preserve the true teachings of Islam.