Tenth Holy Infallible Imam of the Muslims

Tenth Holy Infallible Imam of the Muslims

Imam Ali al-Hadi (A.S.) was born at Surba in Madina on 15th
of the month of Zee al-Hajjah in the year 212 A.H.
The Holy Imam(A.S.) was born and grew up under the care of his father, Imam Muhammad Taqi al-Jawad (A.S.), who was the inheritor of the knowledges of Ahlul-Bayt (A.S.), the holder of the sciences of the Islamic Message by heart, the preacher to the words of guidance and the divine Imam during his time as his forefathers had been before.
Imam Muhammad Taqi al-Jawad (A.S.) nominated his eldest son Ali al-Hadi(A.S.) as his successor and declared as his divine forefaters had done on various occasions. Among them is: "The affair of the divine leadership after me belongs to my son, Ali."

Holy Imam's Personal Qualities:
Imam Ali al-Hadi (A.S.) was one of the divine Imams of Ahlul-Bayt (A.S.) who inherited his knowledge, righteousness and piety from his forefathers, from his grandfather, the Messenger of Allah (S.A.W.). So, he was the axis of the scientific movement, the leader of political guidance, and the source of worry and fear for the autocratic ruling authority.
This is the reason why Allah's Apostle (S.A.W.) left his immortal bequest:
"I am leaving behind me two valuable things (Thaqalayn) - that is, the Book of Allah and my Ahlul Bayt(A.S.)offspring from my family. If you cleave to them, you will never go astray..."
In another place, Holy Prophet Muhammad (S.A.W.) has guided us to his Holy Household (A.S.), saying:
"We are 'Ahlul-Bait'; none can be compared to us."
Indeed, he was the best example for the people in morals, asceticism, worshipping, confronting oppression, refusing the oppressors and moreover, possessed knowledge, deeds, and commitments.
So, the religious scholars, the politicians, and the traditionalists describe him as deserving to have the features of knowledge, outstanding merits and morals.
For example, Abu Abdullah Junaid, describing him, says: "By Allah, the Most High, he (the Holy Imam) was the best among the people on earth and the best of all those whom Allah, the Exalted, created at his time."
The lofty personality of the Imam (A.S.) and its greatness was not concealed even to his opponents from the assistants of the caliph, and who attacked him at night, as mentioned in books of history.
In Samarra', the house of Imam al-Hadi (A.S.) was also attacked and searched. Historians described the state of the Holy Imam(A.S.) when he was attacked at night:
"They attacked his house, but they found nothing in it. Instead, they found him (the Holy Imam) in a closed room, wearing a woollen cloak. He was sitting on the sand and stones praying to Allah, the most High, and reading some verses of the Holy Qur'an."
"In this manner, he was brought to Mutawakkil, the Abbasid caliph and was ordered to enter the palace to meet the caliph. Mutawakkil was holding a glass of wine in his hand. He offered it to Imam al-Hadi (A.S.), but the Holy Imam refused it, saying: "By Allah, my flesh and bone has never touched wine. Therefore, forgive me.'But Mutawakkil insisted the Holy Imam to recite (some lines) of poetry. Imam Ali al-Hadi said: "I rarely narrate poetry.' But the caliph insisted the Holy Imam to recite. So, he (the Holy Imam) recited the following verses:
'They spent the night on the tops of the mountains to guard themselves (against death).
The men were overcome, so the tops (of the mountains) did not avail them.
After glory, they were brought down from their strongholds.
And were housed in pits. What bad they have inhabited!
After their burial, a crier called to them:
Where are the bracelets, the crowns, and the garments?
Where are the luxurious faces before which the curtains and the mosqutio nets were pitched?
So, the grave spoke frankly about them:
The ants are fighting one another for those faces.
They ate and drank for a long time.
However, after the long eating, they have been eaten.
So Mutawakkil wept till his tears made his beard damp. Those who were present with him wept, too."
Whoever considers carefully these historical documents will be able to understand the lofty status of Imam al-Hadi (A.S.), his worship, his piety, the people's cleaving with to, and the respect of all (people) toward him. 
However, he dedicated himself to worship and the Holy Qur'an. He turned away from the life in this world. The close and general people knew that and his friends and his opponents bore witness to that, too.
His biography and what has been reported from him concerning accounts, jurisprudence, traditions, and sciences indicated his status, his position, and his character.

The Holy Imam and the Tasks of the Political Struggle:
The life of Imam al-Hadi (A.S.) was full of political sufferings, because he was a contemporary with the Abbasid rulers. They subjected him to tiredness, disturbances, and pressure. He (A.S.) saw and witnessed the dilemma of the Shi'ites and the tragedies of the children of Fatima (A.S.) under the Abbasid rulers.
For the Imam's divine leadership coincided with the end of the government of Mu'tasim.In addition,his life coincided with Wathiq for five years and nine months,the government of Mutawakkil for fourteen years and ten months, the rulership of his son Muntasir for six months, the government of Musta'in (Ahmad bin Muhammad Mu'tasim) four six months, the government of Musta'in (Ahmad bin Muhammad Mu'tasim) four years, and the rulership of Mu'taz (Zubair bin Mutawakkil) for four years and four months. Imam al-Hadi (a.s.) was martyred at the end of the rulership of Mu'taz.
This period was full of bitter political struggle and events between the Shi'ites and the Abbasid rulers. It caused the Holy Imam to suffer from harm and persecution as his grandfathers had suffered before.
Still, the Abbasid rulers were afraid of him. they thought that he was the leader of Ahlul-Bayt and the Ummah.
The Holy Imams of Ahlul-Bayt (A.S.) had a special position in the hearts of people. The Ummah was disgusted with the Abbasid rulers who spread fear and terrorism, shed blood, and mad corruption. The caliphs were absorbed in playing and luxury. In the meantime, they spared no effort to make the people poor and hungry. Moreover, they persecuted the deprived.
Therefore, the Holy Imam supported the Shi'ite revolutions and uprisings. He raised the movement of the believing political awareness. He mobilized the community around him. He practised the role of education, and guidance and prepared the people to revolt against the oppressive rulers. He did that by spreading sound Islamic awareness, true religious ideological knowledge, and proclaming the Islamic principles concerning government, politics, and the behaviour of a just ruler and his morals.
The Abbasid rulers were afraid of the Holy Imam's role, his position, and his influence. So, they spied upon him, collected information about him, and prevented the Holy Imam from meeting the masses and religious scholars. They had done all these things to isolate him and keep him away from the field of politico-intellectual influence.
Whoever studies the life of Imam al-Hadi(A.S.), since the martyrdom of his holy father and his bearing the tasks of the divine leadership (Imamat) until his martyrdom, will find that it was full of struggle, patience, and politico-ideological steadfastness. Indeed, he was afflicted by the rulers who bore malice against Imam Ali bin Abi-Talib(A.S.), especially the offspring of Imam Ali(A.S.) and Fatima Zahra(A.S.) and who did their best to uproot this blessed tree.
Indeed, the Holy Imam started his political life from the last days of the reign of Mu'tasim, the Abbasid who was intolerant of the Shi'ites and those who opposed his unjust policy.
During this period the Abbasid caliphate witnessed administrative political weaknees, the domination of the entourages, and the weak character of the caliphs. Historians have reported scenes of this political decline.
Mu'tasim was like his Abbasid predecessors, in that, he mistreated (the people), had bad behaviour and was absorbed in folly. Moreoever, he disdained souls and blood. Historians, describing Mu'tasim,said: "When he became angry, he did not care whom he killed of (people), nor what he had done."
Among the aspects of corruption and immorality mentioned by Suyuti, were:
"He (Mu'tasim) had a boy called 'Ajib'. He loved him and composed poetry concerning him."
The caliph, Mu'tasim summoned Imam al-Jawad (A.S.) from Madina to Baghdad and imposed a house arrest on him until the Holy Imam (A.S.) was martyred by poisoning as mentioned by historians.
In the year 221 A.H., Mu'tasim built his capital, Samarra', on the eastern bank of the Tigris, 120 km north of Baghdad where he made his new capital headquarters for his army and caliphate. Thus, it was called 'al-Askar". 
Ya'qubi reported that Mu'tasim summoned Ahmad bin Hanbal, the Imam of the Hanbali school of thought and hit him (Ahmad bin Hanbal) with the whip to the extert that he missed his mind, his skin was cut and he was imprisoned in chains because he declared an opinion concerning the creation of the Qur'an which was opposite the view of the caliph.
Mu'tasim was succeeded by his, son Wathiq Billah, whose name was Harun. That was in the month of Rabi' Awwal in the year 227 A.H. Wathiq was not better than Mu'tasim in policy and care. But, historians mention that Wathiq put less pressure on the Holy Ahlul Bayt(A.S.). During his reign no one of them was killed. Thus, the Shi'ites had a feeling of reassurance. The persecution towards them decreased through out the time of his rule which lasted for about five years and nine months.
During this period, Imam Ali al-Hadi (A.S.) lived in Madina. He devoted himself to knowledge, the acts of worship, and guidance. However, he was a young man, then, and his position became elevated in the Ummah. The hearts of the people inclined toward him, especially in the areas dominated by the followers of Ahlul-Bayt (A.S.) and their admirers.

The Holy Imam(A.S.) and Mutawakkil, the Abbasid Caliph:
Mutawakkil, Ja'far bin Mu'tasim, assumed the caliphate after the death of Wathiq in the year 232 A.H. He hated Imam Ali bin Abi-Talib(A.S.) and his Household very much. So, he subjected the Talibiyyin (particularly the descendants of Imam Ali bin Abi-Talib(A.S.) and Fatima(A.S.)) to harm and persecutions. He used to treat them with very intense cruelty and hatred. He exerted pressure on them, and deprived them from financial assistances and even prevented others from helping them. He treated them severely, as his grandfathers had done.
The most prominent aspects of the enmity and struggle between Mutawakkil, the Abbasid and Ahlul-Bayt (A.S.) are as follows:
1. Mutawakkil hated Imam Ali b. Abi-Talib (A.S.) and he defamed and disdained him, too.
2. He demolished the grave of Imam Hussain bin Ali (A.S.). He punished, severely even, those who used to pay a visit to the holy grave of Imam Hussain.
3. He laid economic siege to the Shi'ites, stopped their sustenance, and prevented the people from helping them aiming to make them die from hunger.
4. He exerted pressure on the Imam of Shi'ites, Imam Ali al-Hadi(A.S.), brought him from Medina, and exiled him in his capital Samarrah and kept an eye on him, and laid economic siege against him.
5. He tried to find a feeble person to replace the leadership of Ahlul-Bait (A.S.). Thus, he nominated Musa, Imam al-Hadi's younger brother, to carry out this task. But, his attempt was unsuccessful.
6. He tried to martyr Imam al-Hadi (a.s.) and put and end to his life.
7. He killed the revolutionary Shi'ites and severely punished them, when they protested against his unjust policy. So, they resorted to armed struggle against him.
In addition to these, we will disclose some of the facts as mentioned by the historians; hereunder is narrated by Abul Faraj Isfahani, who said:
"Mutawakkil hated the family of Abu-Talib very much. He was indignent with their unity. He was worried over their affairs and mistrusted them. He mistreated them to the extent that none of the Abbassid caliphs had mistreated them before. Among his deeds was that he ordered (his men) to plow up the grave of Imam Hussain(A.S.) and erase its traces. Moreover, he put his gunmen all along the road (to the grave). Those who visited the grave were brought before him and he ordered them killed or punished them severely."
Historians recorded thses facts and mentioned the truth of the policy of Mutawakkil, his oppression and his persecution against the Alawites.
Then, Abul Faraj Isfahani talked about the tragedy and the sufferings of the Shi'ites. He talked about the injustice and oppression that hit their women and their children. He said:
"He (Mutawakkil) appointed Amr bin Faraj Rakhji as a governor over Mecca and Madina. The latter prevented the family of Abu-Talib from applying themselves to the affairs of the people. Meanwhile, he prevented people from obeying them. When he was informed that someone obeyed one of them, he punished him severely and imposed a heavy fine on him."

From Madina to Samarrah
Imam al-Hadi (A.S.) was fully aware of the oppression and injustice practised by Mutawakkil, the Abbasid. Therefore, he reinforced his position and strengthened his relationship with the Ummah. He proclaimed the principles of Islam and brought up a generation of religious scholars and narrators. So, the people loved Ahlul-Bayt (A.S.) and adhered to them.
When the position of Imam al-Hadi (A.S.) in Madina endangered Mutawakkil and his statesmen, some people slandered him and tried to destroy him. His opponents tried to convince Mutawakkil that the Holy Imam (A.S.) prepared (the people) for a revolution by collecting money, weapons, and supporters. That was during the time when the discords and struggles and the leading figures threatened the position of the (Abbasid) caliphate. Thus, Mutawakkil intentionally summoned the Holy Imam in the year 243 A.H forced him to leave Madina for Samarra' so that he can keep an eye on him.
The historical declarations and documents certify the reason why the Holy Imam was summoned to Samarra'. For example, Yazdan, the doctor of the Abbasid palace, said to Isma'il bin Ahmad Qahqali:
"I have heard that the caliph asked him (i.e. Imam al-Hadi) to leave Hijaz (for Samarra'). He is afraid of him, because the prominent figures of the people will follow him. Then, they (i.e. the Abbasids) will be removed from authority."
It is, also, clarified in the words of Ibn Jawzi: "He (i.e. Mutawakkil) heard of the rank of Ali al-Hadi in Madina, and the inclination of the people toward him. Thus he was afraid of him."
Mutawakkil and his governors practised political acts against Imam al-Hadi (A.S.) and his followers in Samarra'. They either kept an eye on him and his followers or tried to defame his character, to imprison him, to kill him, to search his house, to bring him to Mutawakkil at night, to accuse him of plotting against the government.All these attempts failed because of Allah's care of him and protecting him. Not only the Imam's character became sublime. 
Sheikh Tabarsi said:
"Mutawakkil did his best to plan intrigues. He tried to diminish his (al-Hadi's) rank with the people. However, he was not able to do so."
Mutawakkil, the Abbasid, showed enmity towards the family of Abi-Talib and mistreated them. However, the members of the ruling government revolted against him because they differed over the centers of power. so, he was killed in the palace of his caliphate while he was intoxicated state. His son, Muntasir, took part in murdering him. Then, the people pledged allegiance to Muntasir. When Mutawakkil died, the Shi'ites enjoyed freedom and got rid of terrorism and persecutions.
Muntasir was kind to the Shi'ites and he removed the pressure and stopped terrorising them. He, also, returned them their properties, particularly Fadak which became an historical matter and a political bargaining tool with the progeny of Fatima (A.S.). He, also, ordered the people to visit the grave of Imam Ali(A.S.) and of his son,Imam Hussein (A.S.). Moreover, he released the Shi'ite prisoners. He died in the year 248 A.H.
Then, Musta'in succeeded him. His name was Ahmed bin Muhammad bin Mu'tasim. When he became caliph, the discords and seditions in Baghdad and Samarra' became intense. The people were very dissatisfied with the domination of the caliph's entourages over the Abbasid caliphate. Thus, they made demonstrations and uprisings in Baghdad. They attacked Baghdad prison, opened it, and set free all those who were in it. An unknown group attacked the prison of Samarra' and released the prisoners from that terrible jail.
The end of Musta'in was like that of Mutawakkil. He was killed and his head was sent to Mu'taz, the Abbasid caliph. When Must'in's head was brought, Mu'taz was playing chess. It was said to him: "This is the head of the deposed one." "Put it aside till I finish this game of chess." he said. When he finished, he looked at the head and ordered it to be buried."
The caliph, Mu'taz was not better than his predecessors, and also the conditions were worse than before.

The Shi'ite Revolutions:
Generally speaking, the political situations and conditions. in addition to the behavior of the ruling authority helped the people to form opposition movements and motivate them to wage an armed struggle (against the ruling regime). The Shi'ites led various uprisings and revolts during the time of Imam al-Hadi (A.S.), namely during the days of Mutawakkil.
All these uprisings and revolts called people to follow the qualified one from the family of the Holy Prophet Muhammad (S.A.W.). Those who were meant by this slogan were the Imams of Ahlul-Bayt (A.S.) and their leader (Imam) at that period was Imam Ali al-Hadi (A.S.). All these events took place during the days of Musta'in who later died and his son, Mu'taz took the office of the caliphate.
During the caliphate of Mu'taz, the political and security conditions in Samarra', Baghdad and other regions of the caliphate were deteriorated more than before.
During these periods, Imam Ali al-Hadi (A.S.) considered the events carefully. He tried to avoid the Abbasid enmity, meanwhile, did his best to develop knowledge and education and protected the principles of the Ialamic Shari'a and its values, instruct people with the concepts of the right path and not of the deviated picture shown by the Abbasid caliphs who behaved with faith and religion according to their low desires and evil inclinations.
During this period, the morals of the Abbasid government deteriorated more. For example, the son killed his father for the sake of the caliphate and power. The brother ordered his brother's head to be brought to him for it. Discords, sedition, crimes, chaos, backwardness, and ignorance prevailed among the people. Therefore, it was among the Imam's mission to defend the Islamic Message and educate a generation of religious scholars, narrators, and preachers for Islam.
Thus, Imam al-Hadi (A.S.) continued the scholarly course of the Imams of Ahlul-Bait (A.S.) in every field of knowledge and Shari'a as an extention of the efforts of the Imams before him in reviving the features of religion, and keeping away deviations, distortions and falsefications which were attached to by unjust rulers, deviated religious scholars, and the owners of innovations and deviated thoughts.
Therefore, the efforts of the Imams of Ahlul-Bayt (A.S.) were concentrated on safeguarding the pure Islamic Shari'a as brought by the master of the messengers, Hadrat Muhammad (S.A.W.). Thus, all their narrations and what their students wrote directed towards explaining the faith of monotheism, and abstaining the idea of incarnations and comparison.
In his biographical book known as 'Rijal Tusi', Sheikh Tusi, who was a great researcher and founder of the greatest Hawzah (Islamic Seminary) in the holy city of Najaf one thousand years ago, has mentioned 185 students, companions, and narrators who learned knowledge from Imam Ali al-Hadi (A.S.) and reported it on his authority.

The Imam's Martyrdom:
Whoever studies the life of the Imams of Ahlul-Bayt(A.S.) will find that their life was full of knowledge, action, and summons to the Book of Allah and the Holy Prophet's traditions. Besides, he will understand that it was the life of the political struggle for the sake of truth, justice, and supporting the oppressed.
For this reason, the Holy Imams of Ahlul-Bait (A.S.) suffered from persecution, homelessness, torture, prisons, murders, etc... which their life history indicates.
The life of Imam al-Hadi (A.S.) embodied those historical facts that are immortal in the life of Ahlul-bait (A.S.). He devoted himself to serve the religion, and proclaim Islamic sciences. He opposed the tyrants and the depostic rulers. Thus, the rulers of his time kept an eye on him, terrorized him, and exerted pressure on him. Moreover, they banished him from Madina, the city of his grandfather, Allah's Apostle (S.A.W.), in which he practised his scholarly, political, and social tasks there during the days of Mutawakkil, the Abbasid caliph. He was compelled to reside in Samarra', which was, then, the capital of the Abbasid caliphate. For they wanted to keep a direct eye on him, and isolate him from the movement of the people who were inclined toward Ahlul-Bayt (A.S.). Therefore, he spent a great deal of his life in Samarra'.
He (Imam al-Hadi) was martyred by poisoning by the ruling Abbasid caliph Mu'taz in Samarra' on third day of the month of Rajab in the year 254 A.H. after having resided there for 10 years and some months, and was buried in his house. Holy Imam's age, at the time of martyrdom was only 41 years.
A magnificent shrine was built on the grave of Imam al-Hadi(A.S.) in the city of Samarra' surrounded by high buildings and the holy shrine is visited by hundreds of thousands of people from all parts of the world.

Sayings of Imam Ali-un-Naqi al-Hadi(A.S.)
1- Imam al-Hadi(A.S.) said to one of his adherents: In a friendly manner say to him: When Allah intends goodness for somebody, He makes him accept the blame of the friends.
2- Al-Mutawakkil (the Abbasid caliph) vowed he would give much money as alms if he would recover his health. When he was healthy, he wanted to fulfill his vow: therefore, he asked the scholars how much he should give as alms so as to be regarded as much money. The caliph then submitted the question before Imam Ali-un-Naqi al-Hadi (A.S.), who answered:
You should give eighty dirhams as alms. When he was asked about this definiton, the Holy Imam (A.S.) answered: Allah says to His Messenger (p): Allah has helped you on many occasions. (Holy Qur'an 9:25) As we counted these many occasions, they were eighty. However, Allah regarded them as many.
Al-Mutawakkil was pleased by this explanation and gave eighty dirhams as alms.
3- There are definite places in which Allah likes the servants to supplicate to Him. One of these places is the tomb of Al-Hussein: Master of the Martyrs (A.S.).
4 - Others will fear him who fears Allah. He who obeys Allah will be obeyed. He who obeys Allah will not care for the dissatisfaction of the creatures. He who enrages the Creator should be sure of encountering the dissatisfaction of the creatures.
5- No one can describe Allah with attributes other than these with which He describes Himself. How can anyone describe Him when senses are too short to perceive Him, illusions are too short to comprehend Him, ideas are too short to mark Him, and sights are too short to appreciate Him? He is remote in His nearness and near in His remoteness. He created the how without being asked "How?" and founded the where without being asked "where?" He is out of how and where. He is the One and Only. Exalted be His Majesty and sacred be His Names.
6- Al Hasan-bin-Mas'ud related: One day, one of my fingers was hurt, a rider hit me in the shoulder, and a crowd of people caused my clothes to be torn. In this manner, I visited Abul-Hasan Ali-bin-Mohammed (A.S.) and said: Allah protect me against the evil of such an ill-omen day." 
Imam Al-Hadi (A.S.) worded: O Hasan, do you accuse the guiltless of your guilt while you are frequently visiting us?" 
I then regained my intellect and noticed my flaw; therefore, I said, "O master, I seek Allah's forgiveness." 
The Holy Imam (A.S.) said: O Hasan, what was the fault with days that you regard as evil portent while the fact is that you are punished for your own deeds during them?" 
I said, "O Son of Allah's Messenger, I seek Allah's forgiveness and declare my repentance against so." 
The Imam (a) then added: To dispraise days and regard them as evil portent is useless for you. Allah, however, will punish you for dispraising the days for matters that are out of their control. O Hasan, do you not know that the only rewarder and punisher for the deeds, sooner of later, is Allah?"
"I know, master," I said. 
He (A.S.) then added: Do not repeat it again and do not say that days have any effect in the affairs of Allah. 
"I will, master," I said.
7- He who feels secure from Allah's unexpected retribution and painful penalty will feel arrogant until Allah's act and inevitable decree (death) will befall him. He whomever receives evidence from his Lord will belittle the worldly misfortunes even if he is cut into pieces.
8- Dawud As-Sarmi related: My master Imam Al-Hadi (A.S.) ordered me to do many actions then he tested whether I had retained them all. When he noticed that I could not maintain them all, he took a pen and wrote down. 
"In the Name of Allah the Beneficent the Merciful. I will remember it, Insha'Allah. All the matters are in Allah's hand
" I smiled and the Holy Imam(A.S.) asked me about the reason. I said, "Allah make me your sacrifice, this record reminds me of the report that one of our acquaintances related to me on the authority of your grandfather Imam Reza(A.S.). He said that whenever the Imam (A.S.) ordered of a matter, he used to write down: "In the Name of Allah the Beneficent the Merciful. I will remember it, Insha'Allah." 
The Holy Imam(A.S.) said: O Dawud, I am honest to tell you that the neglector of the Bismillah is as same of the neglector of the (obligatory) prayers.
9 -The thankful of a grace should be happy for thankfulness more than it is for the grace.
10 - Allah has made this world for testing while He has made the life to come for receiving the result. He has also made the misfortunes of this world the cause of gaining the rewards of the life to come and made the rewards of the life to come as the compensation for the misfortunes of this world.
11 - The clement oppressor is about to be acquitted for his clemency, while the foolish one is about to extinguish the illumination of his right with the blows of his foolishness.
12 -You should present thorough obedience to those who present for you their thorough love and advice.
13 - Do not feel secure from those who disgraced their personalities.
14 - This world is like a market in which some profited and others lost.
15-Do not expect honesty and purity of intention from someone who has suffered from your malice; do not expect loyalty from one to whom you have been disloyal; do not expect goodwill from someone whom you regard with ill-will: his heart towards you is the same as your heart towards him.
16-Others will fear him who fears Allah.He who obeys Allah will be obeyed.He who obeys Allah will not care for the dissatisfaction of the creatures.He who enrages the Creator should be sure of encountering the dissatisfaction of the creatures.
17-You should present thorough obedience to those who present for you their thorough love and advice.
18-He who feels secure from Allah's unexpected retribution and painful penalty will feel arrogant until Allah's act and inevitable decree(death) will befall him.He whomever receives evidence from his Lord will belittle the worldly misfortunes even if he is cut into pieces.