Samples of his supplications
The supplications of the Ahlul Bayt (a.s) form a wonderful part of the Islamic heritage. They had established the bases of behaviors and morals and the spiritual elements of personality. They included important, political documentation that showed the extent of persecution and oppression the Islamic nation faced during those ages under the rule of the Umayyads and the Abbasids who spared no effort in oppressing people and using them as tools to serve the rulers and their retinues. Besides that, these supplications showed the reliance and devotedness of the Imams to Allah, and that they believed with their hearts, feelings, and passions.

His supplication (du'a) during distress
When Imam al-Hadi (a.s) suffered a distress or he wanted some need to be satisfied, he prayed to Allah with this du'a. Narrators said that before reciting this du'a Imam al-Hadi (a.s) fasted on Wednesday, Thursday, and Friday, performed a ghusl in the morning of Friday, paid charity to a poor person, offered a four rak'ah prayer, and then he spread his palms towards the heaven and invoked sincerely by reciting,
"O Allah, praise be to You with the best praise that You deserve, the most pleHasant praise to You, the most appropriate praise to You, the most beloved praise to You. Praise be to You as You deserve, and as You accepted for Yourself, and as those, whose praise You accepted, praised You from all Your creation. Praise be to You as Your prophets, messengers, and angels praised You with, and as fits Your glory, highness, and greatness. Praise be to You that tongues are unable to express, and speech stops before reaching its end. Praise be to You that is not less than Your contentment, and that is better than every praise.
'O Allah, praise be to You in joy and trouble, ease and distress, soundness and illness, years and ages. Praise be to You for Your favors and blessings to me. Praise be to You for what You have gifted me, tried me, healed me, provided me with livelihood, given me what I need, preferred me, honored me, dignified me, and guided me to Your religion; a praise that no describer can describe and no speaker can suffice.
'O Allah, praise be to You for Your kindness to me, and Your favors on me, and Your preferring me to other than me. Praise be to You for Your adjusting my creation, and for Your educating me well as a favor from You and not for a precedent good from me. O my Lord, then which blessings have You not given me? And which gratitude is not required from me to You? I am satisfied with Your kindness, and You suffice me from among all creation.
'O my Lord, You are the Bestower upon me, the Beneficent, the Gracious, the Beautiful, the Lord of glory and honor, and of great favors and blessings, so praise be to You for all that. O my Lord, You did not disappoint me in any distress, did not betray me for any guilt, and did not expose me for any concealed sin. Your blessings are continuous on me in every difficulty and ease. You have always done me good and pardoned me.
'O Allah, make me enjoy my hearing, sight, and organs and all that which the earth has for me. O Allah, my first need I ask You for, and my wish I request from You, and make it the means before my request, and I come nearer to You by it, is the sending of blessing on Muhammad and the progeny of Muhammad. And I ask You to send blessings on him and on them as the best blessings that You have commanded Your people to send on them, and as the best of that which any of Your people has ever asked You for, and as You are responsible for them until the Day of Resurrection. O Allah, send blessing on them inasmuch as all those who have sent blessings on them, inasmuch as all those who shall send blessings on them; a continuous blessing with the means, exaltedness, and virtue, and send blessings on Your prophets, messengers, and Your good slaves, and send blessings on Muhammad and the progeny of Muhammad and send much peace on them!
'O Allah, and Your generosity is that You do not disappoint whoever asks You for something, and looks forward to what You have, and You dislike whoever does not ask You, and no one is so other than You. O my Lord, my greed for Your mercy and forgiveness, and my trust in Your kindness and favor has led me to call on You, yearn for You, and offer my need before You. I have presented before my request, the aiming at You by the means of Your Prophet, who had brought the truth from You, and brought Your light and straight path by which You have guided the people, and by whose light You have enlivened the earth, and whom You have endowed with the highest dignity, and honored with the shahada, and sent him after a cessation of the messengers. O Allah, I believe in his secret and openness, and in the secret of his progeny whom You had kept uncleanness away from and purified a thorough purifying.O Allah, do not cut ties between me and them in this life and in the afterlife and accept my deeds by them!
'O Allah, You had guided Your people to Yourself when You said, (And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way),[162][239] and (O my servants, who have acted extravagantly against their own souls, do not despair of the mercy of Allah; surely Allah forgives the faults altogether; surely He is the Forgiving, the Merciful),[163][240] and (And Noah did certainly call upon Us, and best of answerers are We).[164][241]
O Lord, yes! The best of the called upon are You, the best of lords are You, and the best of answerers are You! You say, (Say: Call upon Allah or call upon the Beneficent; whichever you call upon, His are the best names),[165][242] and I call upon You, O Allah, by Your names which if You are called upon by, You respond, and if You are asked by, You give. I call upon You suppliantly, humbly with the call of one whom inadvertence has taken away and neediness has exhausted. I call upon You with the call of one who has given up, confessed his guilt, and hoped for Your great pardon, and wide reward.
'O Allah, if You have singled out someone, who followed what You have ordered him and acted as You have created him for, with Your mercy, he would not reach that except by You and Your assistance. O Allah.to You my Master is my preparing, hoping for Your prizes and gifts. I ask You to send blessings on Muhammad and on the progeny of Muhammad and to satisfy my request and need.
'O You, the most generous of givers, the best of the beneficent, send blessings on Muhammad and on the progeny of Muhammad, and whoever from Your people wants to harm me disconcert his heart, refute his tongue, blind his sight, curb his head, make him busy with himself, and make me safe from him by Your might and power! O Allah, do not make it the last time to me that I call upon You suppliantly, and if You do, then forgive me all my faults with forgiveness that does not leave behind a single guilt. Make my call among the responded calls, my deed among the accepted deeds near you, and my speech among that which comes up to You of good deeds, and make me be with Your Prophet and chosen, and the Imams, peace be upon them all. By them I beseech You, and by them I yearn to You. Respond to my call O the most Merciful of the merciful, and forgive me my slips.' Then Imam al-Hadi (a.s) asked for his need and went down into prostration and said,
"There is no god but Allah the Forbearing, the Generous. There is no god but Allah the Most High, the Great. Glory be to Allah the Lord of the seven heavens, the lord of the seven earths, and the Lord of the Great Throne. O Allah, I resort to Your pardon from Your punishment, and to Your contentment from Your wrath, and to You from You. I cannot reach Your praise, or the gratitude You deserve. You are as You have praised Yourself. Make my life a growth for me in every goodness, and my death a relief to me from every evil. Make the delight of my eyes in Your obedience. O my Trust and Hope, do not burn my face in Fire after my prostration to You my Master.
With no favor from me on You, You have the favor upon me, so pity my weakness and delicate skin, and relieve me from the distresses of this life and of the afterlife, and favor me with the company of the Prophet (a.s) and his progeny (peace be upon them) in the high ranks in Paradise.O You the Light of light, the Manager of affairs, Generous, Glorious, One, Unique, Eternal, Who neither begot nor was begotten, and there is none comparable to You, O You Who are so, and no one is so other than You, O You Whom there is no god in the high heavens or in the low earth other than You, O You Who honor every humble one, and humble every mighty one, by Your glory and loftiness I have lost my patience, so send blessings on Muhammad and the progeny of Muhammad and relieve me.!'

His Du'a at Sleeping time
When he went to bed or awoke from sleep, he recited this du'a: "There is no god but Allah the Alive, the Eternal, and He has power over all things. Glory be to Allah, the Lord of the worlds and the Deity of the messengers. Glory be to Allah, the Lord of the seven heavens and all that which they have, and the Lord of the seven earths and all that which they have, the Lord of the Great Throne, and peace be on the messengers, and praise be to Allah the Lord of the worlds."

The Du'a of Resorting
"O You, my supply, my hope and reliance, my resort and support, O You the One and Unique, O You, Who "say: He, Allah, is One", O Allah, I ask You by those like whom You have not created in Your creation, to have blessing on them."

His Du'a of Seeking Protection from Satan
"O You Who are mighty in Your might, Who are the mightiest in Your might, make me mighty from Your might, assist me with Your help, keep away from me the evil suggestion of the Devils, defend me by Your defense, protect me by Your protection, and make me from the good people of Your creation, O You One, Unique, Eternal!'

A Lofty Du'a
"O You the most hearing of hearers, the most perceptive of seers, the best of lookers, the promptest of accounters, the Most Merciful of the merciful, the wisest of judges, have blessing on Muhammad and on the progeny of Muhammad, and increase my livelihood, prolong my old, favor me with Your mercy, make me from those who defend Your religion and do not replace me by other than me.!'[166][243]

His communes
Imam al-Hadi (a.s) communed Allah the Almighty in the darkness of night with a suppliant heart and peaceful soul. It was narrated that he said in his communes:
1. "O my Lord, a guilty has come, and a poor has sought; do not disappoint his effort! Have mercy on him, and forgive his faults.'[167][244]
2. "My Lord, bless Muhammad and the progeny of Muhammad, and have mercy on me when my trace will disappear from this life and my mention will be removed among people, and I shall be forgotten as those who had been forgotten. My Lord, I have become old, my skin has become delicate, my bones have become thin, time has affected me, my death has approached me, my days have elapsed, my lusts have gone but my guilt remained! O my Lord, have mercy on me when my shape will change!"[168][245]
3. "O my Lord, thoughts of thinkers went astray, sights of seers fell short, descriptions of describers dissipated, sayings of fabricators vanished before the wonders of Your affair, or the reach to Your highness, for You are in the unreachable place, and no eye can fall upon You with a glance or expression. How far, and how far! O You the First, the Only, the Unique! You have exalted in highness with the glory of greatness, and risen up beyond every bottom and end with the omnipotence of pride."[169][246]

His Ziyarahs
A collection of wonderful Ziyarahs[170][247] were transmitted from Imam al-Hadi (a.s) by which he visited his pure fathers, the infallible Imams of the Ahlul Bayt (a.s). These ziyarahs are full of arguments on the right of the Ahlul Bayt (a.s) in the Islamic caliphate. They also include important documentations of their achievements, morals, virtues, and qualities.
Az-Ziyarah al-Jami'ah is the most famous and important ziyarah of the infallible Imams (a.s). It is very widespread among the Shia and all followers of the Ahlul Bayt (a.s) who have memorized it. They recite it on Fridays as a visit to the pure Imams (a.s). It has been published hundreds of times in different editions and we think there is no need to mention it here for it is very well-known and widespread among Muslims.

Ziyarah of Al-Ghadir
The Day of al-Ghadir is one of the most important occasions for the Twelver Shia who consider it as an Eid where the Prophet (a.s) had appointed Imam Ali (a.s) as the caliph over Muslims after him. The Shia visited and still visit the holy shrine of Imam Ali (a.s) on the Day of al-Ghadir every year to confirm their guardianship and allegiance to him.
Imam al-Hadi (a.s) visited the holy shrine of his grandfather Imam Ali (a.s) in the year when al-Mu'tasim, the Abbasid caliph, brought him from Medina to Sammarra'.[171][248] Imam al-Hadi (a.s) visited his grandfather Amir'ul- Mu'minin with this wonderful ziyarah in which he mentioned the virtues of Imam Ali (a.s) and the political and social problems he suffered at that age. We mention here some passages from the ziyarah: ".And you were the first one who believed in Allah and offered prayer to Him, fought in His way, and did well in the house of polytheism where the earth was full of deviation and Satan was worshipped openly.
You had the memorable situations, famous occasions, and great days; the Day (battle) of Badr and the Day of al-Ahzab (when the eyes turned dull, and the hearts rose up to the throats, and you began to think diverse thoughts of Allah. There the believers were tried and they were shaken with severe shaking, and when the hypocrites, and those in whose hearts was a disease, were saying: Allah and His messenger promised us naught but delusion, and when a party of them said: O people of Yathrib, there is no place to stand for you here, therefore go back, and a party of them asked permission of the prophet, saying: Surely our houses are exposed; and they were not exposed; they only desired to fly away)[172][249] and Allah said, ( And when the believers saw the allies, they said: This is what Allah and His Messenger promised us, and Allah and His Messenger spoke the truth; and it only increased them in faith and submission).[173][250]
Then you killed their Amr[174][251] and defeated their parties (and Allah turned back the unbelievers in their rage; they did not obtain any advantage, and Allah sufficed the believers in fighting; and Allah is Strong, Mighty).[175][252] And on the Day of Uhud (when you climbed (the hill) and paid no heed to anyone, while the messenger, in your rear, was calling you (to fight),[176][253] but you drove away the polytheists from the Prophet (a.s) on the right and on the left until Allah drove them from it (war) fearfully and gave victory by you to the (disappointers), and on the Day of Hunayn as Allah said, (when your great numbers made you vain, but they availed you nothing and the earth became strait to you notwithstanding its spaciousness, then you turned back retreating. Then Allah sent down His tranquility upon His Messenger and upon the believers).[177][254]
And the believers were you and your companions.And on the Day of Khaybar when Allah showed the weakness of the hypocrites and cut the roots of the unbelievers- praise be to Allah the Lord of the worlds- (And certainly they had made a covenant with Allah before, that they would not turn (their) backs; and Allah's covenant shall be inquired of).[178][255]
And you participated with the Prophet (a.s) in all his wars and battles holding the banner before him, and beating with the sword in front of him. Then for your well-known resolution and insight on affairs, he made you the emir in the battles and there was no emir over you.
In your sleeping in the bed (of the Prophet)[179][256] you were like the slaughtered (Prophet Ishmael) Peace be upon him, that you responded as he responded, and you obeyed as he obeyed patiently hoping for the reward when his father said to him, (O my son! surely I have seen in a dream that I should sacrifice you; consider then what you see. He said: O my father, do what you are commanded; if Allah please, you will find me of the patient ones),[180][257] and so were you when the Prophet (a.s) ordered you to sleep in his bed to save him by your self and you hurried to respond obediently and to expose your self to killing, and so Allah thanked your obedience and showed your good deed by saying, (And among men is he who sells himself to seek the pleasure of Allah).[181][258]
I witness that you contradicted desires, allied with piety, suppressed anger, pardoned people, became angry when Allah was disobeyed, became pleased when Allah is obeyed, carried out what you were entrusted with, kept what you were confided, achieved what you were charged with, and waited for what you were promised, and I witness that you did not avoid (some people) out of humbleness, nor refrained from your right (in the caliphate) with grief, nor abstained from confronting the extorters of your right out of subservience, nor you showed satisfaction unlike the satisfaction of Allah out of flattering, nor you became weak after what you faced for the sake of Allah, nor you weakened or gave up the demanding of your right and lay in wait. God forbid! You were not so, but if you were wronged, you were content with your Lord and entrusted your affairs to Him.
You did not mind misfortunes, and did not weaken at distresses, and did not abstain from fighting against falseness.It was you who said: neither do the masses of people around me increase my glory, nor does their separation from me cause me loneliness even if all people betray me.
Allah the Almighty responded to His prophet's call concerning you,[182][259] and then He ordered him to announce that he entrusted you with the affair (caliphate) of his nation as glorification to you, declaring your proof, and refuting the falsehood and fabricated excuses. When he feared a sedition from the dissolute and feared for you from the hypocrites, the Lord of the worlds revealed to him, (O Messenger, deliver what has been revealed to you from your Lord, and if you do it not, then you have not delivered His message, and Allah will protect you from the people).[183][260]
He burdened himself with journey, stopped at the hot desert, and made his speech. He called out and made everyone hear, and asked them, 'Have I informed?' They said, 'By Allah, yes!' He said, 'O Allah, bear witness!' Then he said, 'Am I not worthier of Muslims than themselves to them?' They said, 'Yes, you are.' Then, he took your hand and said, 'Whoever his guardian I am, here is Ali to be his guardian. O Allah, support whoever supports him, be enemy to whoever shows enmity towards him, help whoever helps him, and disappoint whoever disappoints him!' They did not believe in what Allah had revealed to His prophet concerning you except a few, and most of them did not add save perdition.!
Then was your ordeal on the Day of Siffin when the copies of the Qur'an were raised trickily and cunningly. Suspicion appeared, the truth was known, but supposition was followed. It was like the ordeal of Aaron when Moses made him the emir over his people but they separated from him and left him alone while Aaron calling out, (O my people! you are only tried by it, and surely your Lord is the Beneficent Allah, therefore follow me and obey my order. They said: We will by no means cease to keep to its worship until Musa returns to us).[184][261]
So were you when the copies of the Qur'an were raised and you said: 'O people, you are tried by it and deceived.' But they disobeyed and objected to you and called for the two judges. You, before Allah, exempted yourself from their doing and made Allah the judge over them. When the truth shone, and their abominable doing was refuted, they confessed their fault and deviation from the truth, and after that they disagreed.
Then, they forced you to accept the arbitration which you denied and prohibited but they liked. They permitted their guilt that they committed. You were on insight and guidance and they were in deviation and blindness. They still insisted on hypocrisy and were still in error until Allah made them taste the evil results of their doing and He killed from them by your sword who opposed you and became wretched and lost, and gave life by your argument to whoever followed the guidance and was happy. The blessings of Allah be on you everywhere and everywhen. Neither can a praiser cover your description, nor can a dispraiser encompass your virtues.'

From the prophets' stories
In some traditions Imam al-Hadi (a.s.) told his companions some stories of the prophets.

Noah And Iblis
Imam al-Hadi (a.s.) related a dialogue between Prophet Noah (a.s.) and Iblis. He said, 'One day, Iblis came to Noah and said to him, 'You have done me a great favor. Trust in me and I shall not betray you.' Noah became angry. Allah revealed to him to let Iblis speak out. Noah said to Iblis, 'Speak out!' Iblis said, 'If we find the son of Adam stingy, envious, arrogant, or rash, we (the Devils) snatch him as the snatching of a ball. If all these morals gather in him, we call him a mutinous devil.' Noah said, 'What is the great favor I have done to you?' Iblis said, 'You invoked Allah against the people of the earth and sent them to Hell, and so I was free. Without your invoking against them, I would be busy with them for a long time.'[185][262]

Moses And Allah
Imam al-Hadi (a.s.) related, "Moses said, O my Lord, what is the reward of one who avoids treason out of being shy of You?'
Allah the Almighty said, 'He shall be safe on the Day of Resurrection.'
Moses said, 'What is the reward of one who loves the people of Your obedience?'
Allah the Almighty said, 'I will save his body from My Fire.'
Moses said, 'What is the reward of one who kills a believer intentionally?'
Allah the Almighty said, 'I will not look at him on the Day of Resurrection and I will not pardon his sin.'
Moses said, 'My Lord, what is the reward of one who refrains from harming people and helps them instead?'
Allah the Almighty said, 'On the Day of Resurrection, Fire will say to him: I have no way over you.'[186][263] Imam al-Hadi (a.s.) told such stories to his companions to be examples for them on good morals and manners.

A Maxim From Jesus Christ
Imam al-Hadi (a.s.) narrated to his companions, 'If one of you gives (charity) with his right hand, let him conceal that from his left hand, and if he prays, let him conceal that.'
Allah the Almighty loves that when a believer gives charity or does good, he is to keep it secret and not to announce or spread it among people lest he shall lose the reward, for he has to seek the reward from Allah.

From The Islamic Events
Imam al-Hadi (a.s.) talked to his companions about some important Islamic events that happened at the first Islamic age. One of them was the killing of the martyr Qanbar, Imam Ali's servant, at the hand of the tyrant al-Hajjaj bin Yusuf ath-Thaqafi.[187][264] He said,
'Qanbar came in to al-Hajjaj bin Yusuf who shouted at him, 'What service did you offer to Ali bin Abu Talib?'
Qanbar said, 'I helped him in performing ablution.'
Al-Hajjaj said, 'What did he say when he finished his ablution?'
Qanbar said, 'He recited this Qur'anic verse: (But when they neglected that with which they had been admonished, We opened for them the doors of all things, until when they rejoiced in what they were given We seized them suddenly; then lo! they were in utter despair. So the roots of the people who were unjust were cut off; and all praise is due to Allah, the Lord of the worlds).[188][265]
Al-Hajjaj said, 'I think he meant us?!'
Qanbar said, 'Yes, he did.'
Al-Hajjaj said to Qanbar, 'What do you do if I behead you?'
Qanbar said, 'Then I shall be happy and you shall be wretched.'
The tyrant ordered his men to behead this good man and he was killed.'[189][266]

The Virtue of The Prophet and Ali
Imam al-Hadi (a.s.) praised the innumerable favors the Prophet (S) and Imam Ali (a.s.) did the nation. He said, 'From glorifying Allah is the preferring of the two fathers of religion Muhammad and Ali to the fathers of kinship, and from being indifferent to the loftiness of Allah is to prefer the fathers of kinship to the fathers of religion; Muhammad and Ali.'[190][267]
He also said, 'If the two fathers of religion Muhammad and Ali are not glorified to one more than his fathers of kinship, one shall have no value near Allah.'[191][268]
The Prophet (S) and his guardian Imam Ali (a.s.) have had rights on the nation more than the rights of fathers. By them Allah has taken people out of the life of ignorance, meanness, and wretchedness to the life of Islam that is full of honor, glory, and dignity.

The Virtue of the Ulama' During the Time of Occultation
Imam al-Hadi (a.s.) talked about the virtue of the ulama' during the time of the occultation of his grandson Imam al-Mahdi (a.s.). He said, 'If, after the occultation of Imam al-Mahdi, there will be no ulama' who will invite and guide to him, defend his religion with clear proofs, and save the weak faithful from the traps of Iblis and his followers and from the traps of the enemies of the Ahlul Bayt (a.s.), no one remains unless he will apostate from the religion of Allah, but it is they who will hold the hearts of the weak of the Shia as a shipper when holding the rudder of his ship. Those are the best of people near Allah.'

The Virtue Of Patience
Imam al-Hadi (a.s.) talked about patience and the great reward the patient shall get from their Lord. Al-Hasan bin Ali narrated, "I heard Abul Hasan saying, 'On the Day of Resurrection, a caller will call out: where are the patient? Some people will get up. Then, a caller will call out: where are the discerning? Some people will get up. The patient are those who are patient with the performing of the obligations, and the discerning are those who are discerning in refraining from sins.'[192][269]

Pessimism Towards Days
Islam resisted all bad habits and traditions of the pre-Islamic era. From those habits that Islam resisted was the pessimism at days which the pre-Islamic society believed in. It neither brought good nor did it save from evil, for all things were determined by Allah the Creator of the universe and Giver of life.
Al-Hasan bin Mas'oud[193][270] said, "One day, I went to Abul Hasan Ali bin Muhammad (a.s.) after my finger was scratched, and a rider knocked against my shoulder, and I went into a crowd that some of my clothes were torn. I said: may Allah save me from your evil O day! How ill-omened you are!'
Abul Hasan (a.s.) said to me, 'O Hasan, you say so though you frequent us! You throw your guilt on that which is guiltless!'
I recovered my senses, understood my mistake, and said: I ask Allah to forgive me.'
Abul Hasan (a.s.) said, 'O Hasan, what is the guilt of days that you are pessimistic at when you are punished for your deeds on them?'
I said, 'I always ask Allah for forgiveness. It is my repentance O son of the messenger of Allah.'
He said, 'By Allah, it does not benefit you. Allah punishes you for blaming days which have no guilt in what you blame them for. O Hasan, do you know that it is Allah Who rewards and punishes for deeds whether sooner or later?'
I said, 'O yes, my master.'
He said, 'Do not give days a role in the judgment of Allah!'
I said, 'O yes, my master."[194][271]
Imam al-Hadi (a.s.) confirmed what the Prophet (S) had announced in one of his traditions that it was not from Islam that a Muslim be pessimistic, but he must have a strong will and determination in doing everything except sins.

Cleanness
Imam al-Hadi (a.s.) invited to cleanness and prettification. He said, 'Allah is beautiful and He loves beauty and prettification, and He hates misery and miserable ones. Allah the Almighty likes, when He gives a blessing to His slave, to see the effects of that blessing appear on him.' He was asked, 'How is that?' He said, 'To clean his dress, make his smell good, order his house, and sweep the yard. Even a lamp lit before sunset takes poverty away and increases livelihood.'[195][272]

Rarity of Lawful Income
Sayyid bin Tawus narrated that Muhammad bin Harun al-Jallab said, 'I said to my master Ali bin Muhammad al-Hadi (a.s.): we narrated from your fathers that a time would come where there would be nothing rarer than a friendly brother or gaining a lawful dirham (well-gotten money).' He said, 'O Muhammad, a friendly brother is available, but you are in a time where there is nothing rarer than a well-gotten dirham and a loyal, faithful brother.'[196][273]
The rarity of well-gotten money results from the impiety in gaining and the greediness to get money in any way. As for a friendly brother who seeks his own benefits, he is available everywhere and everywhen, but as for a god-fearing brother who keeps his brother away from committing sin and takes him to do good, he is rare at all times.

Ignoring the Fact of Death
Imam al-Hadi (a.s.) was asked, 'Why do these Muslims hate death?' He said, 'Because they ignore it, and therefore, they hate it. If they knew it and were from the devotees of Allah, they would surely love it and know that the afterlife would be better than the worldly life.' Then Imam al-Hadi (a.s.) turned to his companions and said, 'Why do a child and an insane refrain from drug that recovers their bodies and relieves them from pain?'
They said, 'Because they ignore the benefit of drug.'
He said, 'I swear by Him Who had sent Muhammad with the truth as prophet, whoever prepares himself to death, it would be better for him than this curative drug. If they know what bliss death gets to, they will love it and call for it more than a sane, determined man when calling for drug to cure his diseases and get safety.'[197][274]
In another tradition it was related that one day Imam al-Hadi (a.s.) visited a sick companion and saw him cry fearing from death. He said to him, 'O Abdullah (slave of Allah), you fear from death because you do not know it. If you become dirty and filthy, and you suffer from this dirt and filth that cause you sores and mange, and then you know that washing in the bathroom will relieve all that, do you not want to go to the bathroom and remove all that from you, or you hate to do that and you let filth, sores, and mange on you?'
The sick man said, 'O yes, son of the messenger of Allah, may Allah have blessing and peace on you and your household.'
Imam al-Hadi (a.s.) said, 'Death is that bathroom. It is the last thing remaining for you to wash your guilt and purify you from your sins. If you come to it and be its neighbor, you shall be free from every distress, grief, and pain, and shall get to every happiness and delight.' The sick man was calm. He submitted to death and pleased with the fate of Allah.[198][275]

True Repentance
Ahmad bin Hilal asked Imam al-Hadi (a.s.) about true repentance and he replied to him, 'that the inward and the outward are to be the same and better.'[199][276]

The Meaning Of "Rajeem"
Abdul Adhim al-Hasani narrated that he heard Abul Hasan Ali bin Muhammad al-Hadi (a.s.) saying, 'The meaning of "rajeem-accursed" that Satan is described with is that he is stoned with curse, and rejected from every place of good. No faithful mentions him unless he curses him. In the eternal knowledge of Allah that when Imam al-Mahdi (al-Qa'im) (a.s.) will reappears, every believer at his time will stone Satan as he had been stoned with curse before.'[200][277]

Mob
Imam al-Hadi (a.s.) said, 'Mob are the killers of the prophets.Allah was not pleased with them when He compared them to the livestock and said, (but they are worse).[201][278]
Mobs are those groups of people who have no social or religious understanding. It is they whom tyrannical powers push to kill prophets and reformers throughout history.

Words Of Light
A collection of precious words was narrated from Imam al-Hadi (a.s.). These words are from the wonderful intellectual treasures in Islam, in which Imam al-Hadi (a.s.) has discussed different educational, moral, and psychological issues. Here are some of his words:
1. "Better than good is its doer, better than favor is its sayer, and more preferable than knowledge is its follower.'
2. He said to one of his servants, 'Blame so-and-so (friendly) and say to him: if Allah wants good for someone, He made him be pleased when he is blamed.'
3. "He, who asks for more than his merit, is worthier of deprivation."
4. "The rightness of one, who ignores dignity, is his lowness."
5. "Patience is to possess yourself and control your anger when you are able to show it."
6. "People (run their affairs) in this life with money and in the afterlife with deeds."
7. "Whoever is pleased with himself, many are those who are displeased at him."
8. "Fates show you what you do not imagine."
9. "The evilest of misfortune is bad morals."
10. "Wealth is the littleness of wishing and the satisfaction with what suffices you, poverty is greediness and despair, and lowness is following the little and looking forward to insignificants.'
11. Imam al-Hadi (a.s.) was asked about resolution and he said, 'It is to see your opportunity and hurry to achieve it as possible as you can.'
12. "The rider of a reluctant horse is a captive of himself." He, who walks in crooked ways, is led by his fancy that throws him into the abyss of misfortunes.
13. "An ignorant one is a captive of his tongue.'
14. "Disputing destroys old friendship, and unties firm knots. The least of it is that it leads to hatred which is the first cause of the rupture of relations."
15. "Blaming is the key to haughtiness, though it is better than spite."
16. One of Imam al-Hadi's companions exaggerated in praising the Imam who said to him, 'Much flattery attacks discernment. If you are trusted by your brother, turn from flattery to good will."
17. "Misfortune for the patient is one, and for the impatient is two."
18. "Envy eradicates good deeds, and pride brings detestation."
19. "Self-conceit turns one away from seeking knowledge and leads him to ignorance."
20. "Stinginess is the worst of morals, and greediness is a bad nature."
21. "Associating with the wicked shows the wickedness of one who associates with them."
22. "The denying of blessings is a sign of ungratefulness and a cause for changing (of blessings)."
23. "Importunity takes peacefulness away and leads to regret."
24. "Mockery is the joking of the foolish and the craft of the ignorant."
25. "Undutifulness (to parents) lessens offspring and leads to meanness."
26. "Sleeplessness makes sleep more pleHasant, and hunger makes food more delicious."
27. "Think of your death between your family where no physician shall defend you and no friend shall benefit you!"
28. "Think of the regrets of wasting to be more determined!"
29. "A niggard and a wise man do not rest."
30. "There is no cure for corrupted natures."
31. "He, who cannot prevent, cannot give."
32. "Worse than evil is its doer and more horrible than horror is an adventurer into it."
33. "Beware of envy for it harms you and not your enemy."
34. "In a time where justice is more than oppression, it is unlawful to suspect anyone before being certain of that which is suspected of, and in a time where oppression is more than justice, one should not trust in anyone except after being certain of him."
35. Imam al-Hadi (a.s.) said to al-Mutawakkil (the Abbasid caliph), "Do not expect good will from one whom you have offended, or loyalty from one whom you have betrayed, or sincerity from one whom you have suspected, because the hearts of others towards you are like your heart towards them."
36. "Retain blessings by being good neighbor to them (by spending them in the right way and helping people through charities), expect more by being grateful to Allah for them, and know that soul is very willing to what it is given and very unwilling to what it is prevented from, so carry it on a sumpter that does not slow."
37. "Ignorance and niggardliness are the worst of morals."
38. "Good appearance is apparent beauty and good mind is hidden beauty."
39. "It is from inadvertence to Allah that one keeps on disobedience and wishes forgiveness from Allah."
40. "If people walked in a vast valley, I would walk in a valley of a man who worshipped Allah alone sincerely."
41. "The anger at one, over whom you have authority, is meanness."
42. "A grateful one is happier with gratitude than with the blessing that requires gratitude, because blessings are enjoyment and gratitude is a blessing."
43. "Allah made the worldly life a place of trying and the afterlife a place of reward. He made the misfortunes of the worldly life as a means for the reward of the afterlife, and the reward of the afterlife as a compensation for the misfortunes of the worldly life."
44. "An understanding oppressor is about to take attentions away from his oppression through his understanding, and a foolish just man is about to put out the light of his justice through his foolishness."
45. "Whoever shows you his sincere love you are to show him your obedience."
46. "Do not feel safe from the evil of one who despises himself."
47. "The world is a market in which some people gain and others lose."
48. "Think of your death among your family where no physician shall save you and no lover shall benefit you."[202][279]
Notes:
[203][78] Muruj ath-Thahab, vol.4 p.114.
[204][79] Bihar al-Anwar, vol.3.
[205][80] Al-Amali by Sheikh at-Tusi.
[206][81] Ibid.
[207][82] Al-Amali by Sheikh at-Tusi.
[208][83] Qur'an, 35:10.
[209][84] In Arabic "fatama" means weaned.
[210][85] Bihar al-Anwar, vol.10.
[211][86] Bihar al-Anwar, vol.8.
[212][87] Bihar al-Anwar, vol.9.
[213][88] Bihar al-Anwar, vol.9.
[214][89] Al-Amali by at-Tusi.
[215][90] Ibid.
[216][91] Al-Amali by at-Tusi.
[217][92] Ma'athir al-Kubara', vol.3 p.219.
[218][93] Wassa'il ash-Shia, vol.1 p.78.
[219][94] Ibid., vol.11 p.523.
[220][95] Ma'athir al-Kubara'.
[221][96] Nowadays Damascus. But then, Sham encompassed the present Syria, Jordan, Lebanon and Palestine.
[222][97] At-Tawhid, p.380-381.
[223][98] Uyoon Akhbar ar-Ridha.
[224][99] Ma'athir al-Kubara', vol.3 p.220.
[225][100] Ma'athir al-Kubara', Wassa'il ash-Shia, vol.4 p.163.
[226][101] Al-Amali by at-Tusi.
[227][102] Wassa'il ash-Shia, vol.11 p.466.
[228][103] Al-Amali by at-Tusi.
[229][104] Uyon Akhbar ar-Ridha.
[230][105] Ma'athir al-Kubara', vol.3 p.228.
[231][106] Qur'an, 23:16.
[232][107] Al-Amali by at-Tusi.
[233][108] Qur'an, 16:97.
[234][109] Qur'an, 67:2.
[235][110] At-Tawhid, p.96.
[236][111] Basa'ir ad-Darajat.
[237][112] Ad-Dur an-Nadhim (a manuscript).
[238][113] Or "Murji'a": the name of a politico-religious movement in early Islam.
[239][114] Wassa'il ash-Shia, vol.2 p.737.
[240][115] Wassa'il ash-Shia, vol.2 p.738, al-Hada'iq an-Nadhirah, vol.4 p.41.
[241][116] Wassa'il ash-Shia, vol.3 p.254.
[242][117] Wassa'il ash-Shia, vol. 3 p.277.
[243][118] Ibid., vol.3 p.334.
[244][119] Wassa'il ash-Shia, vol.3 p.251.
[245][120] Al-Lum'ah, vol.1 p.223.
[246][121] This especially concerns the place where the forehead is put during prostration.
[247][122] Wassa'il ash-Shia, vol.4 p.604.
[248][123] A mukallaf is one who is obliged to fulfill the religious duties.
[249][124] Ada' is to offer prayer (or other obligations) at its specified time and qadha' is to offer prayer out of its specified time.
[250][125] Wassa'il ash-Shia, vol.5 p.352.
[251][126] Wassa'il ash-Shia, vol.5 p.352.
[252][127] Minhaj as-Salihin, vol.1 p.216-217.
[253][128] Wassa'il ash-Shia, vol.5 p.518.
[254][129] Al-Hada'iq an-Nadhirah, vol.12 p.348.
[255][130] Kurr is a unit of weight.
[256][131] Wassa'il ash-Shia, vol.6 p.123.
[257][132] Wassa'il ash-Shia, vol. 6 p.157.
[258][133] Al-Hada'iq an-Nadhirah, vol.
[259][134] The zakat that is given at the end of fasting in Ramadan.
[260][135] Wassa'il ash-Shia, vol.6 p.177.
[261][136] Ibid., p.237.
[262][137] Sa' is a measure of about 3.25 kilograms.
[263][138] Wassa'il ash-Shia, vol.6 p.238.
[264][139] Wassa'il ash-Shia, vol.7 p.187.
[265][140] Ibid., p.154.
[266][141] Wassa'il ash-Shia, vol.7 p.187.
[267][142] Al-Makasib by Sheikh al-Ansari.
[268][143] Wassa'il ash-Shia, vol.12 p.137.
[269][144] Ibid., vol.13 p.254.
[270][145] Wassa'il ash-Shia, Vol.13 p.268.
[271][146] Ibid.
[272][147] Ibid., p.299.
[273][148] Ibid.
[274][149] Qur'an, 6:144.
[275][150] Wassa'il ash-Shia, vol.18 p.213.s
[276][151] Qur'an, 38:39.
[277][152] Qur'an, 40:84-85.
[278][153] Wassa'il ash-Shia, vol.18 p.331.
[279][154] Wassa'il ash-Shia, vol.18 p.554.
[280][155] Usul al-Kafi, vol.1 p.97, at-Tawhid, p.109.
[281][156] Qur'an, 7:143.
[282][157] Fee Dhilal al-Qur'an (in the shadows of the Qur'an), vol.9 p.39.
[283][158] At-Tawhid, p.66.
[284][159] At-Tawhid, p.104.
[285][160] Ibid., p.97.
[286][161] Ad-Durr an-Nadhim, at-Tawhid, p.100.
[287][162] Qur'an, 9:74.
[288][163] Qur'an, 33:66.
[289][164] Qur'an, 4:59.
[290][165] Qur'an, 4:83.
[291][166] Qur'an, 4:58.
[292][167] Qur'an, 21:7.
[293][168] Kashf al-Ghummah, vol.3 p.176.
[294][169] Al-Ihtijaj by at-Tabarsi.
[295][170] Qur'an, 5:55-56.
[296][171] Qur'an, 33:57.
[297][172] Mustadrak as-Sahihayn, vol.3 p.122, al-Isabah,vol.4 p.304, Kanzul Ummal, vol.6 p.152, Majma' az-Zawa'id, vol.9 p.129, ar-Riyadh an-Nadhirah, vol.2 p.165.
[298][173] Mustadrak as-Sahihayn, vol.3 p.130, Tareekh Baghdad, vol.13 p.32, Usd al-Ghabah, vol.4 p.383, Majma' az-Zawa'id, vol.9 p.131.
[299][174] Sahih of ibn Majah, p.12, Hilyat al-Awliya', vol.1p.62, Khasa'is of an-Nassaei, p.32, Kanzul Ummal, vol.6 p.395.
[300][175] Qur'an, 18:49.
[301][176] Qur'an, 22:10.
[302][177] Qur'an, 10:44.
[303][178] Qur'an, 2:81.
[304][179] Qur'an, 4:10.
[305][180] Qur'an, 4:56.
[306][181] Qur'an, 2:85.
[307][182] Qur'an, 6:160.
[308][183] Qur'an, 3:30.
[309][184] Qur'an, 40:17.
[310][185] Qur'an, 39:7.
[311][186] Qur'an, 3:102.
[312][187] Qur'an,51:56-57.
[313][188] Qur'an,4:36.
[314][189] Qur'an, 8:20.
[315][190] Qur'an, 2:85.
[316][191] Qur'an, 43:31.
[317][192] Qur'an, 43:32.
[318][193] Quraysh was the tribe which inhabited Mecca.
[319][194] Qur'an, 33:36.
[320][195] Lectures on usul al-Fiqh, vol.2 p.87-89.
[321][196] Qur'an, 17:70.
[322][197] Qur'an, 95:4.
[323][198] Qur'an, 82:6-8.
[324][199] Qur'an, 22:37.
[325][200] Qur'an, 16:14.
[326][201] Qur'an, 16:5-7.
[327][202] Qur'an, 64:16.
[328][203] Qur'an, 2:286.
[329][204] Qur'an, 65:7.
[330][205] Qur'an, 24:61.
[331][206] Qur'an, 3:97.
[332][207] Qur'an, 58:3-4.
[333][208] Qur'an, 4:98.
[334][209] Qur'an, 4:100.
[335][210] Qur'an, 9:91.
[336][211] Means of transportation.
[337][212] Qur'an, 2:273.
[338][213] Qur'an, 3:167.
[339][214] Qur'an, 61:2.
[340][215] Qur'an, 16:106.
[341][216] Qur'an, 2:225.
[342][217] Qur'an, 47:31.
[343][218] Qur'an, 7:182.
[344][219] Qur'an, 29:2.
[345][220] Qur'an, 38:34.
[346][221] Qur'an, 20:85.
[347][222] Qur'an, 7:155.
[348][223] Qur'an, 5:48.
[349][224] Qur'an, 3:152.
[350][225] Qur'an, 68:17.
[351][226] Qur'an, 67:2.
[352][227] Qur'an, 2:124.
[353][228] Qur'an, 47:5.
[354][229] Qur'an, 23:115.
[355][230] Qur'an, 6:28.
[356][231] Qur'an, 20:134.
[357][232] Qur'an, 17:15.
[358][233] Qur'an, 4:165.
[359][234] Qur'an, 35:8.
[360][235] Qur'an, 41:17.
[361][236] Qur'an, 3:7.
[362][237] Qur'an, 39:17-18.
[363][238] Tuhaf al-Uqul, p.458-475, also mentioned in brief in al-Ihtijaj by at-Tabarsi.
[364][239] Qur'an, 2:186.
[365][240] Qur'an, 39:53.
[366][241] Qur'an, 37:75.
[367][242] Qur'an, 17:110.
[368][243] A'yan ash-Shia, vol.4 p.285.
[369][244] Ad-Durr an-Nadheem.
[370][245] Ad'iyat al-Bihar.
[371][246] At-Tawhid.
[372][247] Ziyarah linguistically means "a visit" but here it refers to the special sacred wordings said by the infallible Imams of the Ahlul Bayt (a.s) and by others as a kind of greeting, respect and reverence offered to the Ahlul Bayt (a.s) and other holy personalities when visiting their shrines or may be recited on certain days and occasions wherever one is.
[373][248] Mafatih al-Jinan by Sheikh Abbas al-Qummi, p. 363.
[374][249] Qur'an, 33:10-13.
[375][250] Qur'an, 33:22.
[376][251] Amr bin Abd Widd was the most famous, and bravest hero of the polytheists who fought in the battle of al-Ahzab.
[377][252] Qur'an, 33:25.
[378][253] Qur'an, 3:153.
[379][254] Qur'an, 9:25-26.
[380][255] Qur'an, 33:15.
[381][256] Here Imam al-Hadi (a.s) talked about the sleeping of Imam Ali (a.s) in the Prophet's bed when Quraysh decided to kill the Prophet (a.s) but Imam Ali (a.s) sacrificed his life for him.
[382][257] Qur'an, 37:102.
[383][258] Qur'an, 2:207.
[384][259] In this passage Imam al-Hadi (a.s) talked about the famous event of al-Ghadir when Muslims paid homage to Imam Ali (a.s) as the caliph after the Prophet (a.s) due to the decree of the Prophet (a.s) himself.
[385][260] Qur'an, 5:67.
[386][261] Qur'an, 20:90-91.
[387][262] Qisas al-Anbiya' (The stories of the prophets) by ar-Rawandi.
[388][263] Al-Amali by as-Saduq.
[389][264] He was one the most oppressive walis of the Umayyads.
[390][265] Qur'an, 6:44-45.
[391][266] Rijal al-Kashshi.
[392][267] Ma'athir al-Kubara', vol.3 p.227.
[393][268] Al-Ihtijaj.
[394][269] Bihar al-Anwar.
[395][270] He might be al-Hasan bin Sa'eed al-Ahwazi.
[396][271] Tuhaf al-Uqul, p.482-483.
[397][272] Al-Amali by Sheikh al-Mufid.
[398][273] Ma'athir al-Kubara', vol.3 p.227.
[399][274] Ma'ani al-Akhbar by as-Saduq.
[400][275] Ibid.
[401][276] Ma'ani al-Akhbar by as-Saduq.
[402][277] Ma'ani al-Akhbar by as-Saduq.
[403][278] Qur'an, 7:179.
[404][279] These sayings are quoted from ad-Durr an-Nadhim, al-Ittihaf Bihubil Ashraf, Bihar al-Anwar, al-Amali of Sheikh at-Tusi, Aa'yan ash-Shia, Nuzhat an-Nadhir, Tuhaf al-Uqul, al-Amali of Sheikh al-Mufid, Ma'ani al-Akhbar of Sheikh as-Saduq, Ma'athir al-Kubara'.