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=== In Samarra ===
Yahya thus forced the Imam and his family to leave Medina for Samarra. Their caravan stopped off in Bahgdad, where Yahya visited the governor Isaaq bin Ibrahim adh-Dhahiri. The two talked, and the governor warned Yahya that if he were to say anything about the Imam that was negative, al-Mutawakkil would have the Imam killed; the blame would thus be on Yahya's shoulders for the death of a member of the Ahl al-Bayt on the ([[Islamic eschatology|Day of Judgment]]).
After arriving at Samarra, Yahya met with al-Mutawakkil and spoke only good things about the Imam, and he told him that he didn't find anything in his home that supported Abdullah's claims. Al-Mutawakkil dropped his anger towards the Imam and met with him. Even though the caliph had no reason to be suspicious of Imam al-Hadi, he insisted upon his staying in Samarra under house arrest. While the Imam was under house arrest, al-Mutawakkil maintained a strange relationship with the Imam. The caliph turned to and trusted the Imam over his own personal jurisprudents when he was presented with legal problems; however, part of the caliph still held resentment toward him.<ref name="book69"/>
 
On one occasion, al-Mutawakkil organized a conference to be held in his palace. He had asked Ibn as-Sakkit to ask the Imam a question that he didn't think the Imam would could answer, so that al-Mutawakkil could embarrass and defame him before the theologians and jurisprudents he had invited. Not only was the Imam able to answer as-Sakkit's question, but he also answered the questions that Yahya bin Aktham had been told to prepare as backup.<ref name="book69"/> Despite Ibn as-Sakkit's acceptance of the task, he actually ended up dying at the hands of al-Mutawakkil; the caliph asked him "Are my sons more respectable than Hasan and Husayn?" To which as-Sakkit replied,"...Imam Ali's slave Qamber is more respectable than both of your sons."<ref name="book96">"Imam Naqi." Al-Islam.org by the Ahlul Bayt DILP – Home. Web. 13 April 2010. <http://www.al-islam.org/kaaba14/13.htm>.</ref> In addition to this attempt to humiliate the Imam, al-Mutawakkil imposed penalties upon anyone who was found giving the Imam gifts, giving him money, or trying to obtain knowledge about Islam from him. Furthermore, even with the Imam suffering under the caliph's house arrest, al-Mutawakkil order on several occasions the arrest of the Imam and the searching of his house on suspicion of having money and weapons with which he could revolt; each time the Imam was cleared of the charges.<ref name="book96"/>
 
=== Failed assassination and the death of al-Mutawakkil ===
Al-Mutawakkil had grown tired of people preaching of the knowledge and piety of Imam al-Hadi, but mostly he had grown angry hearing the Shi'a talk of how the Imam was more worthy of the caliphate than he was. It was at this point that the caliph hired several non-Muslims to kill the Imam. After explaining what he wanted done, Imam al-Hadi arrived with several palace guards. When al-Mutawakkil saw him, he started to reflect on what he had ordered, and became afraid for his fate in the afterlife. He immediately embraced the Imam, addressed him as "my master," and kissed him on the forehead. His actions confused the men he had hired, and so they refrained from killing the Imam. The caliph, having given up on killing Ali al-Hadi, decided he would try to humiliate him instead. He ordered that the officials, notables, and the Imam (so it wouldn't look like the act was intended for him) would have to travel on foot during a hot summer day while the caliph remained mounted on his horse. The Imam, having almost suffered a heat stroke, recited the Qur'anic verse,"Enjoy yourself in your abode for three days, that is a promise not to be belied." Another account of this prediction stated that the Imam was imprisoned by the caliph, and it was that act which provoked the Imam to foretell of his death.<ref name="book88">""Encyclopædia Iranica | Articles." Encyclopædia Iranica | Home. Web. 13 April 2010. <http://www.iranica.com/articles/ali-al-hadi-abul-hasan-b>.>.</ref> Within three days of that event, plotters assassinated the caliph; one of the assassins was actually his son, al-Muntasir.<ref name="book69"/>
 
=== Death ===
The Abbasid caliph (there is disagreement between whether it was [[al-Mu'tamid]]<ref name="book69"/>
or [[al-Mu'tazz]]<ref name="book96"/>) felt the same way that his predecessor al-Mutawakkil did about Imam al-Hadi. He was jealous of how people talked of the Imam's virtues and knowledge, and he had him poisoned in 868 C.E. The poison reacted violently and caused great amounts of pain upon the Imam until his death. His son and successor, [[Hasan al-Askari]], performed the purification rituals and buried his father in a grave outside the house he had been confined to during his house-arrest under al-Mutawakkil.<ref name="book69"/> Some accounts say that there was a great crowd that attended his funeral,<ref name="book69"/> while others have claimed that it was only his son who was there.<ref name="book96"/> His burial spot is now the [[Al-Askari Mosque|al-‘Askarī Mosque]], one of the holiest Shia shrines.
 
== Epithets given to the Imam ==
Ali al-Hadi was given a vast number of descriptive names throughout his life, each with a specific meaning. He was called An-Nasih (loyal), to describe his dedication to his nation. He was called Al-Mutawakkil (reliant on Allah), however he disliked this name because it was the same as the epithet for Ja'far [[al-Mutawakkil]], a known critic of the [[Ahl al-Bayt]]. Ali al-Hadi was given other epithets such as at-Taqiy (pious), al-Murtadha (being pleased with Allah), al-Faqeeh ([[jurisprudent]]), al-Aalim (knowledgeable), al-Ameen (trustee of religion and life), at-Tayyib (generous), al-Askari (military), al-Muwadhdhih (explainer of the verdicts of the [[Qu'ran]] and the [[sunnah]]), ar-Rasheed (wise), ash-Shaheed (the martyr), al-Wafiy (loyal), and al-Khalis (pure from defect). These epithets were both characteristic of the way al-Hadi presented himself and the way the Muslims in the 9th century perceived him.<ref name="book69"/>
 
== Character ==
There were many times throughout the Imam's life that he exhibited extreme generosity. In one instance, two men came to the Imam, with one complaining of the other's debt to him. To solve the problem, the Imam gave to both men 30,000 [[dinar]]s. Another account described how a nomadic man came to Imam al-Hadi to tell him of how he was heavily in debt and in need of assistance. Imam al-Hadi, being short of money himself, gave the man a note saying that he was in debt to the nomad, and instructed him to meet the Imam in Samarra, where he had a meeting, and to insist that the Imam pay back the debt. The nomad did as he was told, and the Imam apologized to the nomad in front of those at the meeting for being incapable of paying him back. The officials at the meeting reported the Imam's debt to the caliph, [[al-Mutawakkil]], who then sent the Imam 30,000 [[dirham]]s, with which he then presented to the nomad.<ref name="book69"/> Essentially, the way in which the Imam lived his life gives enough evidence to understand exactly why he was given the epithet at-Tayyib.
 
In Twelver Shi'ism, he is described as being endowed with the knowledge of the languages of the [[Persian people|Persians]], [[Slavs]], Indians and [[Nabataeans]] in addition to foreknowing unexpected storms and as accurately prophesying other events. In the presence of al-Mutawakkil, he unmasked a woman falsely claiming to be [[Zaynab bint Ali|Zaynab]], daughter of [[Ali]], by descending into a lions' cage in order to prove that lions do not harm true descendants of Ali (a similar miracle is also attributed to his grandfather, [[Ali ar-Ridha]]). A theological treatise on human [[free will]] and some other short texts and statements ascribed to al-Hadi are quoted by Abū Muḥammad al-Ḥasan ibn ʻAlī ibn al-Ḥusayn ibn Shuʻbah al-Harrānī.<ref>al-Ḥasan ibn ʻAlī Ḥarrānī 1969: ''Tuḥaf al-ụqūl ʻan āl al-Rasūl, allafahu Abū Muḥammad al-Ḥasan ibn ʻAlī ibn al-Ḥusayn ibn Shuʻbah al-Harrānī. Qaddama lahu Muḥammad al-Husayn al-Aʻlamī'', Bayrūt, Muʾassasat al-Aʻlamī lil-Maṭbūʻāt</ref>
 
The Imam worked on his farm to support and feed his family. Through working on the farm, he relieved himself and his family of any tendencies towards lavishness; whatever they needed they would provide for themselves. It was reported that when people would ask Ali al-Hadi why he worked on a farm, he would answer, "Who was better than I and than my father, who worked with a spade on his farm." When they would inquire as to whom he was talking about, he would tell them that he was referring to the Prophet Muhammad; the fact that he emulated the Prophet Muhammad so much that he lived in the same manner that he did helps in understanding why he was given the epithet of at-Taqiy.<ref name="book69"/>
 
== Narrations ==
Imam al-Hadi understood the importance of the teachings of the Prophet, and because of this he dedicated his time to obtaining them so that people could find guidance with regards to morals, disciplines, intellectual issues, and social issues. In addition to narrating [[hadith]], he narrated sayings from Imam [[Ali]], Imam [[Muhammad al-Baqir]], Imam [[Ja'far al-Sadiq]], Imam [[Musa al-Kadhim]], and Imam [[Ali ar-Ridha]]. Imam al-Hadi thought it very important for people to comprehend and follow Hadith and the sayings of the infallible imams, and he instructed those Muslims who understood them to adhere to them, and those who didn't to approach their present infallible Imam and ask him to explain them.<ref name="book69"/>
 
== Jurisprudence ==
Imam al-Hadi was dedicated to upholding [[Sharia]] law with regards to its verdicts, teachings, and principles. He was considered to be one of the most knowledgeable men of his time concerning the matter, and there were many occasions where even [[al-Mutawakkil]] would refer to him for help. To this day, some Shi'a practices are derived from that which was determined by the Imam. On one account, a man wanted to know that if a Shia Muslim died and there happened to be Murjites present (followers of Islamic school Murji'ah) while the washer wanted to wash the corpse, whether the washer should wash the body like the Murjites (no turban or palm branch) or not. The Imam determined that he should wash the body according to the way of the [[Ahl al-Bayt]], and that the palm branch should be put on secretly so the Murjites couldn't see it happen.<ref name="book69"/>
Another account detailed one man's predicament concerning Shi'a jurisprudents regarding the clothes one could wear during prayer. It is unlawful to wear clothing during prayer made of animals whose meat Muslims aren't allowed to eat, but this particular man lived in an area where those were the only clothes available; he feared that if he took them off for prayer, he would freeze. The Imam told him that if he ''needed'' to wear the fur of an animal, it should come from [[Fennec fox|fennec]] or [[beaver]], thus establishing a tradition whereby men could pray in the fur of only those two animals.<ref name="book69"/>
The Imam also dealt with the question that some had about the validity of a prayer when someone walks in front of them. Imam al-Hadi replied that the prayers were indeed valid, and they would be accepted by God.<ref name="book69"/>
The Imam was asked questions regarding the act of fasting during [[Ramadan]]. Ali al-Hadi decided and set into tradition that only when a Muslim first sees the sun do they have to begin fasting. He also stated that women who were breast feeding were not obliged to fast; only if a [[wet nurse]] could be employed is a woman allowed to fast.<ref name="book69"/> These are but a few of the many times that Imam al-Hadi was consulted in matters of jurisprudence, and they help to explain the epithet of al-Faqeeh that was given to him.
 
== Theological argumentations ==
Imam al-Hadi lived during a time when people had grand misunderstandings about the theology surrounding Islam. As such, the Imam not only found it necessary to confute these misconceptions, but he contributed to the books of "argumentation" that were compiled by Shi'a scholars to further refute misguided beliefs about the religion.<ref name="book69"/>
 
One such issue the Imam dealt with was whether or not it was possible to see God. Imam al-Hadi said that it was impossible to see Him, because, "When the seer equals the seen thing in the cause of sight between them, sight takes place, but those who compare between the seer (man) and Allah, they are mistaken, because they have likened Allah to man..." Essentially, to say that you can see God is to say that you have the same qualities as God, which, in this case, is the ability to be seen.<ref name="book69"/>
Another issue that the Imam dealt with was the belief that God has a body (embodiment of God). Imam al-Hadi chastised those who believed it and stated that, "He, who claims that Allah is a body, is not from us, and we are free from him in this world and the afterworld...body (substance) is created, and it is Allah Who has created and embodied it."<ref name="book69"/> To attribute Allah with embodiment is to characterize Him with need and to limit Him to a body. Essentially, it is wrong to equate God with created things due to His nature as our creator.
 
Imam al-Hadi also expressed strong feelings about the impossibility of describing God's Essence. The rationale behind his objection was that God is so great that, as humans, we are incapable of conceiving how truly amazing He is, and that the only one that can truly describe God is God Himself. He then uses this as a segue into the belief that true Muslims, the Prophet, and the infallible imams cannot be described either, because their obedience to God draws them closer to the Essence of God, and descriptions cannot wholly encompass their virtuous qualities that result from submitting to God.<ref name="book69"/>
 
== Heretics and Imam al-Hadi ==
Ibn Hasakah preached to the people that Imam al-Hadi was in fact God. On top of that, he told people that he was a prophet sent by Imam al-Hadi to guide the Muslims, and with that declaration he also claimed that prayer, [[zakāt]], [[hajj]], and fasting were no longer required. Upon hearing this, Imam al-Hadi immediately rejected what Ibn Hasakah had said and ordered that those who preach such blasphemy should be both rejected and killed. Muhammad bin Nusayr al-Fihiri an-Namiri was also a heretic claiming the Imam to be God. He claimed that it was permitted to marry close relatives, such as a sister or a daughter, and he permitted sodomy and promoted the idea of [[transmigration of the soul]]. Other heretics went as far as to claim that words such as "zakāt" or "prayer" didn't mean praying or giving alms, but instead that the words referred to a man and not to an actual action. Again, Imam al-Hadi immediately rejected the claims and he ordered that Muslims reject them as well. In addition, he ordered their deaths, as made evident when he said, "...if you overcome any of them (extremists), break his head with a stone!" His commands act to show the extreme importance the Imam placed on making sure that all Muslims remained pure of blasphemy so that they wouldn't be led astray into hellfire.<ref name="book69"/>
 
== Shrine bombing ==
[[Image:Al-Askari Mosque 2006.jpg|220px|thumb|right|[[Al-Askari Mosque]] in [[Samarra]], Iraq destroyed by bombings twice in 2006–2007]]
On 22 February 2006, a bomb attack in Iraq badly damaged the shrine of Askari,<ref>{{cite news| url=http://news.bbc.co.uk/2/hi/middle_east/4738472.stm |work=BBC News | title=Iraqi blast damages Shia shrine | date=22 February 2006 | accessdate=23 April 2010}}</ref> the burial place of al-Hadi and his son [[Hasan al-Askari|Hasan al-‘Askarī]]; another attack was executed on 13 June 2007, which led to the destruction of the two minarets of the shrine.<ref>{{cite news| url=http://news.bbc.co.uk/2/hi/middle_east/6747419.stm |work=BBC News | title=Blast hits key Iraq Shia shrine | date=13 June 2007 | accessdate=23 April 2010}}</ref>
 
==Sons of Imam Ali Naqi==
The difference of opinion with regard to number of sons of Imam Ali Al-Naqi is acceptable but not confirmed. For reference quote of "Lawat Ibn Abi Mikhnaf/Makhnaf" is available who describes son names (1) Imam Hassan Askari (2) Syed Muhammad (3) Syed Hussain (4) Syed Abdullah (5) Syed Zaid (6) Syed Mussa (7) Syed Jaffar also known as Jaffar al Zaki or Jaffar-us-Sani. This statement of 7 sons has also been made by Moulvi Syed Basheer Hussain compiler of book "Shajrat-e-Saddat-e-Amroha". These seven names have also been referred in by the writer of book "Anwar-e-Alsadat" remarking the point of controversy in number of sons. In addition, there are at least two personalities whose hand written pedigree from top (Imam Naqi, a.s) to bottom have been accepted and annexed to book. These pedigrees confirm the sons of Imam Ali Naqi Al Hadi as seven in number <ref>Page-81 of book "Riaz-ul-Nissab" written by Syed Maqsood Naqvi, in Urdu Language, published by Izhar Sons Printer, Lahore, Pakistan, in 1979 and 1991</ref><ref>Naqvis</ref>
== Descendants ==
His direct descendants are called [[Naqvis]] (also spelled as Naqhavi or Naqavi in [[Iran]] and the Arab world respectively). They primarily reside in Pakistan as well as a small but prominent minority in India.
 
== Collegamenti esterni ==
Estratto da "https://it.wikipedia.org/wiki/Ali_al-Naqi"