Breaking into the Imam's house
Some villains went to al-Mutawakkil and informed him against Imam al-Hadi (a.s.) claiming that he had books, arms, and monies and that he might revolt against the government of al-Mutawakkil, who became worried and terrified when hearing that. Al-Mutawakkil ordered some of his Turk policemen to attack the house of Imam al-Hadi (a.s.) in the night and arrest him. They attacked Imam al-Hadi (a.s.) unexpectedly and found him in a simple house wearing a garment of wool and there was nothing between him and the ground save a carpet of sand and pebbles while facing the qibla and reciting this saying of Allah,
(Nay! do those who have wrought evil deeds think that We will make them like those who believe and do good that their life and their death shall be equal? Bad it is that they judge).[1022][608]
They took him to al-Mutawakkil while he was in that state[1023][609] that represented the asceticism of prophets and spirituality of apostles. Al-Mutawakkil was drunk at the table of wine. When he saw Imam al-Hadi (a.s.), he offered him a glass of wine, but Imam al-Hadi (a.s.) shouted at him, 'By Allah, it has never mixed with my blood and flesh at all.'
Al-Mutawakkil asked the Imam, 'Recite me some poetry!'
Imam al-Hadi (a.s.) said, 'I seldom recite poetry.'
Al-Mutawakkil insisted on him saying, 'You must recite me some poetry!'
Imam al-Hadi (a.s.) found himself obliged to recite some poetry, and so he recited the following verses that changed the ecstasy of al-Mutawakkil into sorrow and weeping,
"They were on the tops of mountains,
guarded by strong, brave men, but those tops sufficed them not.
After glory, they were taken down from their positions,
and put into holes. How bad abode they dwelt in!
A crier called them after been buried:
Where are the thrones, crowns, and treasures?
Where are the faces that were at ease and luxury,
that curtains and screens were put before them?
The grave showed those faces where worms were fighting on them.
How long they ate and drank!
But after that long eating, they were eaten!"
Al-Mutawakkil was shaken and intoxication flew from his head. He began terribly crying. The attendants in the meeting feared for Imam al-Hadi (a.s.) that al-Mutawakkil might assault him and they thought that al-Mutawakkil would revenge on him.
Al-Mutawakkil ordered his men to take the glasses of wine away from the meeting. He turned to the pure Imam (a.s.) and said to him reverently, 'O Abul Hasan, are you in debt?'
Imam al-Hadi (a.s.) said, 'Yes, four thousand dinars.'
Al-Mutawakkil ordered four thousand dinars to be given to Imam al-Hadi (a.s.) and returned him back to his house with respect and honor. This event showed the jihad of Imam al-Hadi (a.s.) and his fixed situation towards that tyrant. He did not care for his rule and power. He preached him and warned him from the punishment of Allah and said to him (through poetry) that he would die and neither his armies nor his authority would save him from death, and that his delicate body would be food for worms in the grave. Certainly al-Mutawakkil had never heard such preaches before. Instead, he filled his ears with the voices of songsters and songstresses. And finally death came to him while he was between musicians and cups of wine, and the mention of Allah did not come to his mind throughout his life.

Al-Bathawi informs against the Imam
Historians said that one day al-Mutawakkil was afflicted with abscesses and he was about to die from that. Al-Fath bin Khaqan counseled him to send a messenger to Imam al-Hadi (a.s.) to tell him about his case that he might have some remedy. Al-Mutawakkil sent a messenger to Imam al-Hadi (a.s.), who prescribed a remedy for him. After using the remedy al-Mutawakkil was restored to health. When his mother was informed that he recovered, she sent Imam al-Hadi (a.s.) a pouch of ten thousand dinars and she sealed it with her seal. Muhammad bin al-Qassim al-Bathawi went to al-Mutawakkil and told him that money and arms were carried to the Imam.
Al-Mutawakkil was terrified and ordered Sa'eed the custodian to break into the house of Imam al-Hadi (a.s.) in the night and fetch all weapons and monies he might find there. Sa'eed went to the house of Imam al-Hadi (a.s.). He put a ladder and went up to the roof. It got too dark and Sa'eed did not know how to get to the yard of the house. While he was confused, he heard Imam al-Hadi (a.s.) saying to him, 'O Sa'eed, stay as you are until we bring you a candle!'
He was given a candle and then he came down to the yard. He found Imam al-Hadi (a.s.) wearing a wool-garment and a wool cap, and saw a prayer-carpet on a mat. He searched the house but found nothing except that pouch and ten thousand dinars. He lifted the prayer-carpet of the Imam and found a sword. He took all that to al-Mutawakkil. When al-Mutawakkil saw the seal of his mother on the pouch, he sent for her and asked her about matter. She said to him that she had vowed to give a gift to Imam al-Hadi (a.s.) when al-Mutawakkil would recover from his illness, and said that when al-Mutawakkil recovered, she carried out her vow.
Al-Mutawakkil felt shy and added another pouch of money to that pouch of his mother and ordered Sa'eed to take them to the Imam. He took them to the Imam and apologized to him. Imam al-Hadi (a.s.) replied to him by reciting this Qur'anic verse, (Those who do wrong will come to know by what a (great) reverse they will be overturned).[1024][610]

The blockade against the Imam
Al-Mutawakkil imposed a serious economical blockade on Imam al-Hadi (a.s.) and imposed severe penalties on whoever sent legal dues or gifts to him. During the reign of al-Mutawakkil Imam al-Hadi (a.s.) was in serious hardship and difficulties. The believers refrained from giving him the legal dues as they refrained from visiting and having the honor of serving him for fear of the oppressive government.

Imprisoning the Imam
The tyrant ordered to arrest Imam al-Hadi (a.s.) and put him in prison. After some days in prison, Saqr bin Abu Dulaf came to visit him. The chamberlain, who knew him and knew that he was a Shia, received and asked him, 'What do you want and what for you have come?'
He said, 'I have come for good.'
The chamberlain said, 'You might have come to ask about your master!'
He said, 'My master is Amir'ul- Mu'minin (he meant al-Mutawakkil).'
The chamberlain smiled and said, 'Be silent! Your master is the truth (he meant Imam al-Hadi). Do not fear me! I am on your belief.'
Saqr said, 'Praise be to Allah!'
The chamberlain said, 'Do you want to see him?'
Saqr said, 'Yes, I do.'
The chamberlain said, 'Sit down here until the mailman comes out.'
When the mailman went out, the chamberlain said to his attendant, 'Take Saqr to the room where the Alawid is imprisoned and leave them alone!' When Saqr went into the cell, he saw Imam al-Hadi (a.s.) sit on a mat and before him there was a dug grave. Al-Mutawakkil had ordered this grave to be dug in order to frighten the Imam. Imam al-Hadi (a.s.) said to Saqr kindly and friendly, 'O Saqr, what made you come?'
Saqr said, 'I came to know your news.' Saqr began crying feeling pity and fear for the Imam. The Imam said to him, 'O Saqr, do not worry. They cannot harm us.'
Saqr calmed down and thanked Allah for that. Then he asked the Imam about some religious questions and the Imam answered his questions. Then he said farewell to the Imam and left.[1025][611] It was no long after that when the Imam was set free.

A vain attempt to assassinate the Imam
Al-Mutawakkil was unable to bear Imam al-Hadi (a.s.) any more. It bothered him that people talked about the virtues, vast knowledge, piety, and asceticism of Imam al-Hadi (a.s.) and that the Shia believed in his Imamate and believed that he was worthier of the caliphate than him (al-Mutawakkil). Therefore, he tried to assassinate the Imam and get rid of him but however he failed to achieve his aim.
Al-Fadhl bin Ahmad al-Katib (the clerk) narrated that his father, who was the clerk of al-Mu'tazz, said, 'We were with al-Mu'tazz when one day we went to al-Mutawakkil who was sitting on his throne but very angry looking askance at his vizier al-Fath bin Khaqan and shouting, 'This is whom you said about what you said!'
Al-Fath tried to calm him down. He said to him, 'O Amir'ul- Mu'minin,[1026][612] it was fabricated against him.'
Al-Mutawakkil paid him no attention and said, 'By Allah, I will kill this.who fabricates and defame my rule.' He brought four men from the Khazar, who understood nothing, gave them arms and ordered them to kill Imam al-Hadi (a.s.) when he would come to him. He said angrily, 'By Allah, I will burn his body in fire after killing him.'
Imam al-Hadi (a.s.) came surrounded by the guards of the palace who glorified him by saying loudly "la ilaha illallah; there is no god but Allah" and "Allahu akbar; Allah is great". They said, 'This is the son of ar-Ridha.'
When al-Mutawakkil caught sight of him, he was affected by his solemnity and Allah cast terror into his heart. He jumped from his throne, received the Imam warmly, kissed him on the forehead, and said to him reverently, 'O my master, son of the messenger of Allah, the best of whom Allah has created, my cousin, my lord Abul Hasan.'
Imam al-Hadi (a.s.) advised and warned him of the punishment of Allah.
Al-Mutawakkil asked him, 'My master, why did you come at such a time?'
Imam al-Hadi (a.s.) said, 'Your messenger came to me saying; al-Mutawakkil sends for you.'
Al-Mutawakkil said, 'The son of.lied. My master, go back to where you have come from!' Al-Mutawakkil turned towards his viziers and sons and said, 'Fath, Abdullah, Mu'tazz, escort your master!'
Imam al-Hadi (a.s.) left surrounded by a halo of reverence and glorification and the Khazars refrained from killing him when they saw his solemnity, the honoring of the guards, and the glorification of al-Mutawakkil towards him.[1027][613] And thus the attempt of al-Mutawakkil failed.

Al-Mutawakkil despises the Imam
Envy filled the heart of al-Mutawakkil who followed all ways to degrade Imam al-Hadi (a.s.) and belittle his position that was exalted among the public. He wanted to belittle the Imam by making him go on foot before him so that people might disregard him, but his vizier counseled him to give up because that would make the public blame and criticize him.
Al-Mutawakkil paid no attention to his vizier who counseled him again that he could order the officials and notables including the Imam to go on foot so that no one would think that the Imam alone was intended. Al-Mutawakkil responded to his vizier and ordered people to go on foot before him and they did. It was a very hot summer day. Imam al-Hadi (a.s.) oozed sweat. Zuraqa the chamberlain of al-Mutawakkil saw the Imam in that state. He came to him, seated him in a vestibule there, took out a handkerchief and began wiping the sweat of the Imam. He said to the Imam trying to comfort his pains,
'Your cousin (al-Mutawakkil) did not intend you particularly.'
Imam al-Hadi (a.s.) looked at him and said, 'Stop that!' And then he recited this Qur'anic verse,
(Enjoy yourselves in your abode for three days, that is a promise not to be belied).[1028][614]
Zuraqa said, 'I had a teacher who was a Shia. I often joked with him. When I went home, I sent for him. When he came to me, I told him about what I heard from the Imam (a.s.). He changed color and said to me, 'Be careful and store all what you have! Al-Mutawakkil shall die or be killed after three days.' He understood that from the Qur'anic verse that Imam al-Hadi (a.s.) recited. I was affected by his speech and asked him to leave. Then I thought with myself and said that it would not harm me to take precautions. If something like that happened, I would have taken my precaution, and if not, I would lose nothing. I went to the house of al-Mutawakkil and took all my money. I deposited them with one of my acquaintances. After three days al-Mutawakkil died. This sign was the cause of my guidance and believing in Imamate.'[1029][615]

The Imam's prayer against al-Mutawakkil
Imam Abul Hasan al-Hadi (a.s.) resorted to Allah and prayed Him with this holy du'a (known as the du'a of the wronged against the unjust) which was one of the treasures of the Ahlul Bayt (a.s.);
"O Allah, I and so-and-so (he meant al-Mutawakkil) are two slaves from Your slaves. Our forelocks (heads) are in Your hand. You know our residence and depository, and know our resort and abode, and our inwards and outwards, and know our intentions, and encompass our consciences. Your knowing of what we show is as Your knowing of what we conceal, and Your knowing of what we hide is as Your knowing of what we announce.
Nothing of our concerns is hidden from You, and no state of ours is kept secret before You. We have no shelter protecting us from You, and no refuge keeping us away from You. No escaper from us can escape from You, and no oppressor can protect himself by his power from You, nor his soldiers can defend him against You. No defeater can defeat You by his might, and no mighty one can stand against You by his abundance. You overcome him wherever he goes, and subject him to wherever he resorts. The wronged come to Your door, and the oppressed from us rely on You and turn to You.
They ask you for help when helpers fail them, and cry for Your support when supporters turn backs to them. They resort to You when shelters disappoint them, and knock Your door when doors are closed before them, and get to You when inadvertent kings hide from them. You are aware of them before they complain to You, and know what benefits them before they ask You for it. Praise be to You, the Hearing, the Seeing, the Kind, the mighty.
O Allah, it has been in Your eternal knowledge, clear judgment, running fate, irrefutable decision, and inevitable will in all Your creations; the happy one of them and the wretched, the good one and the bad, that if You have given to so-and-so (he meant al-Mutawakkil) a power over me and he wronged me by it, oppressed me, overcame me by the power You have given to him, and became haughty towards me by the position You have made to him, and Your gifts to him seduced him, Your patience with him made him be tyrannical, and so he did me a distress that I could not bear, and intended me with evil that I failed to tolerate.
I could not defend myself against him for my weakness, and could not take my right from him for my humbleness. So I left him to You and relied on You concerning him. I threatened him with Your punishment, warned him of Your domination, and frightened him of Your revenge, but he thought that Your patience with him was out of weakness, and Your giving him time was out inability. Nothing prevented him and so he went far in his oppression, and exaggerated in his enmity, and exceeded in his tyranny daring before You my Lord, and exposing himself to Your wrath which You do not repel from the unjust, and ignoring Your punishment which You do not withhold from the oppressive.
O my Lord, here I am disabled before him, subjected under his rule, subjugated by his reins, defeated, oppressed, distressed, afraid, terrified, suppressed. I lost my patience, and remained helpless. Doors were closed before me except Yours, and directions were blocked before me except Yours. My affairs were confused to resist his hardships to me. My thoughts failed to remove his oppression. Whoever of Your people I asked for help disappointed me, and whoever of Your creation I relied on betrayed me.
I counseled with my advice and it told me to resort to You, and inquired my guide and it did not guide me save to You, so I turned to You my Lord humbly, servilely, submissively, knowing that there was no deliverance except near You, and no rescue except by You. Carry out Your promise of supporting me and responding to my supplication for You have said and Your saying is the truth that is not annulled or changed,
(and he who retaliates with the like of that with which he has been afflicted and he has been oppressed, Allah will most certainly aid him),[1030][616] and, glory be to You and sanctified are Your names, You said, (call upon Me, I will answer you),[1031][617]
and so I do as You have ordered me not as a favor from me on You; how is that while it is You Who have guided me to that? My Lord, bless Muhammad and the progeny of Muhammad and respond to me as You have promised me, O You Who do not fail the promise.
My Lord, I do know that You have a day on which you avenge on the unjust for the wronged, and I am certain that You have a time at which You take from the oppressor to the oppressed because none of resisters can resist You, and none of opponents can run off Your hold, and You fear none that may escape You, but my fear and intolerance fail me before Your patience, and the expectance of Your insight. Your power over me, my Lord, is over all powers, and Your authority defeats all authorities. The return of everyone is to You even if You give him time, and the coming back of every oppressor is to You even if You respite him.
Your patience with so-and-so (he meant al-Mutawakkil) and Your respiting him harmed me, and despair was about to overcome me except for the trust I had in You and the certainty in Your promise. If it is in Your fate and eternal power that he will repent of oppressing me or refrain from harming me or change from what he has committed against me.O Allah, bless Muhammad and the progeny of Muhammad and put that in his heart at this very moment before removing Your blessings that You have endowed me with.and if it is in Your knowledge other than this that he will keep on oppressing me, then I ask You O the Helper of the wronged and oppressed to respond to my call.
Bless Muhammad and the progeny of Muhammad and snatch him (al-Mutawakkil) from his shelter with the snatch of the Mighty, the Powerful, and surprise him in his inadvertence with the surprise of the Overcoming King! Deprive him of his ease and authority! Scatter his gathers and assistants from around him! Tear his kingdom thoroughly, and separate his supporters with every separation! Divest him of Your blessing which he does not thank, and take the dress of Your glory off him which he does not reward with goodness! Crush him O You the Crusher of tyrants, and perish him O You Who had perished the ancient nations!
Trounce him O You the Trouncer of the unjust nations, and disappoint him O You the Disappointer of the transgressive parties! Overwhelm his old, destroy his kingdom, omit his trace, remove his mention, put out his fire, darken his day, cover his sun, destroy his life, increase his distress, degrade him, suppress him, hasten his death, do not let a rank to him unless You disgrace it, and no pillar unless You tear it down, and no unity unless You separate it, and no highness unless You demean it!.and show us his supporters, soldiers, beloveds, and relatives scattered everywhere, and separated after their unity, and masked after their power over the nation! Relieve the fearful and eager hearts with the disappearance of his rule and delight the confused nation and the lost people!
Remove by his disappearance the annulled laws, ignored verdicts, forgotten heritage, distorted traditions, deserted schools, averted mihrabs, and destroyed mosques!.Afflict him with a night that has no like, and an hour that there is no remedy from, and a disaster that there is relief from!.Expose his honor, and disturb his ease! Show him Your great assault, utmost revenge, Your power that is over all powers, and Your sovereignty that is mightier than his sovereignty!
Defeat him for me by Your strong power, abort his cunning by Your cunning, rout his will by Your will, sicken his body, orphan his children, decrease his life, disappoint his hope, remove his kingdom, increase his misfortunes, make him busy with his body, do not relieve him from his sorrow, take him into deviation, make his end into vain, make his blessing disappear, and his good luck to lowness, and his sovereignty to declination, and his end to the miserable end!
Make him die with his rage when You want to make him die, and let him live with his sorrow if You want to let him live! Keep me safe from his evil, slandering, backbiting, domination, and enmity! Look at him with a glance that destroys him, for You are stronger in might and stronger in inflicting punishment! And praise be to Allah the Lord of the worlds."
This du'a is from the treasures of the Ahlul Bayt (a.s) which they resorted to whenever an oppressor poured his spite on them, and Allah responded to them and brought down His wrath on their enemies.
This du'a shows the extent of the distresses and disasters Imam al-Hadi (a.s) suffered during the reign of al-Mutawakkil the Abbasid tyrant who saved no effort in oppressing the Alawids and their followers.

The death of al-Mutawakkil
Allah responded to the prayer of Imam al-Hadi (a.s.) and revenged on his enemy severely. After this prayer al-Mutawakkil lived no more than three days.
A plot was arranged to assassinate al-Mutawakkil and to do away with him. The terms of the plot were made perfect and kept very secret and finally it succeeded and the plotters lost no one of them. The plotters were al-Muntasir, Waseef at-Turki (the Turk), and Bugha at-Turki.

Al-Muntasir
Al-Muntasir (son of al-Mutawakkil) had spite and malice towards his father and the reason, as we think, belonged to two points;
The first, al-Mutawakkil despised his son al-Muntasir and exaggerated in that until he swelled his nose. Al-Muntasir was full of spite against his father. A day before his death, al-Mutawakkil brought al-Muntasir to his meeting and abused him one time and made him drink over his capacity another. He said to his vizier al-Fath bin Khaqan, 'I shall be free from Allah and from my kinship to the messenger of Allah if you do not slap him (al-Muntasir).'
Al-Fath got up and slapped al-Muntasir twice. Al-Mutawakkil said to the attendants of his meeting, 'Witness on me you all that I have deposed al-Muntasir (from the position of heir apparent).' He said to al-Muntasir, 'I have named you al-Muntasir and people named you al-Muntadhir for your foolishness, and now you are al-Musta'jil (reckless).'
Al-Muntasir said to his father, 'If you ordered to behead me, it would be better for me than what you did to me.' Then he left while being full of spite against his father and thinking of revenge. After that he carried out the plot of assassination.
The second, al-Mutawakkil was full of spite and hatred towards Imam Ali (a.s.) whereas al-Muntasir was contrary to him. He had a great love to Imam Ali (a.s.) and his progeny of the Alawids and this was the reason, as historians said, behind the killing of his father.
These three persons were the most important members in this plot. They held secret meetings and discussed the best ways to carry out their plan. They agreed on the following points:
1. To carry out the plot under the darkness of night
2. Closing the gates of the palace except the gate that led to the Tigris for fear of that supplies might come to al-Mutawakkil from the guards of the palace or from a unit of the army
3. Killing the prime minister al-Fath bin Khaqan
4. Rumoring among the public that al-Fath led a failed military coup and killed the caliph al-Mutawakkil but al-Muntasir suppressed the coup and killed al-Fath as revenge for the killing of his father. These were some steps of the plan that the leaders of the coup (the plotters) agreed on.

Executing The Plot
The Turks, holding unsheathed swords and headed by Baghir at-Turki, attacked al-Mutawakkil on the night of Wednesday the fourth of Shawwal[1032][618] in 247AH.[1033][619] Al-Mutawakkil was drunk. Al-Fath bin Khaqan became astonished and cried out, 'Woo unto you! He is Amir'ul- Mu'minin!' They paid him no attention. He threw himself on al-Mutawakkil to be the scapegoat but he saved neither his master nor himself. The Turks tore them both to pieces that the flesh of each of them could not be distinguished from the other's. They were buried together. Thus the days of al-Mutawakkil, who was the bitterest enemy to the Ahlul Bayt (a.s.), came to an end.
The Turks left the palace and went to al-Muntasir who was waiting for them. They saluted him with the title of the caliphate. Al-Muntasir rumored among people that al-Fath bin Khaqan killed his father and he revenged and killed him. Then he took allegiance for himself from the Abbasid family and all units of the army.
The Alawids and their followers the Shia received the news of al-Mutawakkil's death with delight and joy, because the tyrant, who turned their lives to unbearable distresses, perished. He was killed between the cups of wine and musicals. His body did not suffer illnesses or pains except a little when the swords harvested his life. Anyhow, that terrible nightmare disappeared from the life of the Alawids and their followers. Imam al-Hadi (a.s.) was delighted because Allah responded to his prayer and perished the bitterest of his enemies and opponents.

The rule of al-Muntasir
Al-Muntasir assumed the rule after the coup against the government of his father. All classes of people felt delight and joy because the oppression and tyranny of al-Mutawakkil disappeared.

With The Alawids
Al-Muntasir followed a rightly, fair policy towards the Alawids and the Shia. From the good achievements he did to the Alawids were that he returned Fadak[1034][620] to the Alawids, cancelled the interdict on the entails of the Alawids and gave them back to them, deposed the wali of Yathrib Salih bin Ali, who treated the Alawids badly, and appointed Ali bin al-Hasan instead of him and ordered him to treat the Alawids kindly and do them good.[1035][621]
Poets praised al-Muntasir in their poems too much for the many favors he did to the Alawids. He repaired what his father and grandfathers spoiled towards the Alawids who were their kin. He comforted and treated them very kindly after they suffered distresses, hardships, and deprivation from the previous governments.

The Permission of Visiting the Tomb of Imam Ali
Al-Mutawakkil had officially forbidden the visit to the tomb of Amir'ul- Mu'minin Ali (a.s.), but when al-Muntasir became the caliph, he permitted people to visit the tomb.

Annulling the Interdict of Visiting the Tomb of Imam Husayn
Al-Muntasir permitted Muslims to visit the tomb of Imam al-Husayn (a.s.) after al-Mutawakkil had forbidden that and decreed severe penalties against whoever visited that holy tomb.
These favors of al-Muntasir were and will be mentioned throughout history with high praise and gratefulness. He proved his nobility, honesty, and high personality and proved that he did not slip in the abyss which his father al-Mutawakkil had slipped in and brought himself disgrace in this life and eternal punishment in the afterlife.

His Death
This noble man, who refreshed the hearts of the Alawids, did not live long. Death came over him in the beginning of his rule. Most of historians said he did not die a natural death but he was poisoned. The Turks assassinated him fearing that he might kill them and do away with their influence and domination over the Islamic nation.
The Turks bribed his physician ibn Tayfur by giving him thirty thousand dinars to assassinate him. Al-Muntasir was ill and the physician advised to bleed him. He bled him with a poisoned blade and he died soon.[1036][622] He died on Saturday, the fourth of Rabee' ath-Thani,[1037][623] 248 AH and was buried in al-Jawsaq.[1038][624] By his death people lost much. It was he who destroyed his father's throne which was based on oppression and tyranny.
Anyhow, the books of history at hand did not mention any meeting or event that took place between Imam al-Hadi (a.s.) and al-Muntasir. The certain thing is that Imam al-Hadi (a.s.) was delighted for al-Muntasir's procedures towards the Alawids that returned to them safety and settlement which they missed during the reign of al-Mutawakkil.

The reign of al-Musta'een
After the death of al-Muntasir al-Musta'een assumed the rule on Sunday, the fifth of Rabee' ath-Thani in the year 248 AH. He was as a tool run by the Turks. He had no political influence over the body of his government. One of the poets said on that, "A caliph in a cage between Waseef and Bugha, he repeated what they both said to him as a parrot does."[1039][625]
The caliph was like a parrot in a cage repeating unconsciously and unwittingly what his viziers said to him. The rule was run by Waseef, Bugha, and other Turks. Neither al-Musta'een nor his family had influence or authority.

His Wasting and Lavishness
Al-Musta'een wasted and spent money lavishly. He spent all what the previous caliphs had spared in their treasuries of monies, jewels, furniture, weapons, war equipments, and other things. Bugha at-Turki denied that and said to him, 'O Amir'ul- Mu'minin, these treasuries are the capital of Muslims. The caliphs before you have gathered for a day when Islam and Muslims may face an unexpected misfortune or disaster.' But the caliph paid no attention and went on wasting the monies of the state.
An example on his wasting was that he had a gallery in which he had put precious jewelries, and splendid tools and utensils besides gold sculptures of animals, beasts, birds and humans. These sculptures were inlaid with most precious stones. He ordered to made vessels of gold to be filled with musk and ambergris. Villages of gold were made for him in which he put statues of cows, buffaloes, sheep, dogs, plants, and fruits. And all that were made of gold.
This is an example on the absurdities of the Abbasid governments which overcame the wealth of Muslims and spent it on their lusts and wishes.

The Deposition of Al-Musta'een
The Turks snubbed al-Musta'een and feared him. One day, he set out towards Baghdad. The Turks sent for him asking him to return to Samarra'. He refused and went on to Baghdad. They deposed him and took al-Mu'tazz out of prison and paid him homage as the caliph. They prepared a great army to occupy Baghdad. The two armies met and both sides suffered great losses but the war continued. At last, they agreed on that al-Musta'een should announce the deposition of himself and give the caliphate to al-Mu'tazz on some conditions that they agreed on.
Al-Musta'een gave the caliphate to al-Mu'tazz who did not observe the conditions required from him and he put al-Musta'een in the prison of Wasit. He remained for nine months in that prison. The Turks felt fear of al-Musta'een although he was in prison. They took him out of prison and brought him to Samarra'. Al-Mu'tazz asked his chamberlain Sa'eed to kill him and he did.[1040][626]
The author of al-Fakhri said he was weak in mind, reason, and administration, and that many seditions happened during his reign and his state was full of troubles and confusion.[1041][627] We shall talk about the rule of al-Mu'tazz in a coming chapter because Imam al-Hadi (a.s.) was martyred in that period.
Notes:
[1042][569] Al-Irshad, p.375-376.
[1043][570] Mir'at az-Zaman, vol.9 p.553.
[1044][571] Muruj ath-Thahab, vol.4 p.113.
[1045][572] Tareekh al-Ya'qubi, vol.3 p.209.
[1046][573] Mir'at az-Zaman, vol.9 p.553, Tathkirat al-Khawas, p.359, Muruj ath-Thahab, vol.4 p.114.
[1047][574] It was a caravansary of paupers.
[1048][575] Al-Irshad, p.376.
[1049][576] Mir'at az-Zaman, vol.9 p.553.
[1050][577] Tareekh Baghdad, vol.12 p.57.
[1051][578] Qur'an, 111:1.
[1052][579] Bihar al-Anwar, vol.4.
[1053][580] Qur'an, 9:25.
[1054][581] Tareekh al-Islam by ath-Thahabi chap. The men of the twenty-sixth class, Tathkirat al-Khawas, p.360.
[1055][582] Al-Muntadham, vol.12 p.26-27.
[1056][583] Qur'an, 49:84-85.
[1057][584] Sharh Shafiyat Abu Firas, vol.2 p.167.
[1058][585] The call of cells is the azan in the mosques.
[1059][586] Al-Manaqib.
[1060][587] Qur'an, 27:40.
[1061][588] Qur'an, 12:100.
[1062][589] Qur'an, 12:101.
[1063][590] Qur'an, 10:94.
[1064][591] Qur'an, 25:20.
[1065][592] Qur'an, 3:61.
[1066][593] Qur'an, 31:27.
[1067][594] Qur'an, 43:71.
[1068][595] Qur'an, 65:2.
[1069][596] Tuhaf al-Uqul, al-Manaqib.
[1070][597] The son of Safiyyah was az-Zubayr bin al-Awwam who was killed by ibn Jarmuz on the day of al-Jamal.
[1071][598] Qur'an, 38:39.
[1072][599] Al-Manaqib by ibn Shahrashub, vol.4 p.403-406, Tuhaf al-Uqul, p.477-481.
[1073][600] Qur'an, 12:28.
[1074][601] Kamil az-Ziyarat, Mazar al-Bihar.
[1075][602] Mazar al-Bihar.
[1076][603] Kamil az-Ziyarat, p.273, Mazar al-Bihar, p.141.
[1077][604] He meant the holy place where Imam al-Husayn (a.s) was buried.
[1078][605] Kamil az-Ziyarat, p.274, Mazar al-Bihar p.141.
[1079][606] Wassa'il ash-Shia, vol.3 p.570.
[1080][607] Kamil az-Ziyarat, Furu' (branches of) al-Kafi, vol.4 p.567.
[1081][608] Qur'an, 45:21.
[1082][609] Rawdhat al-A'yan, manuscript.
[1083][610] Qur'an, 26:227.
[1084][611] Bihar al-Anwar.
[1085][612] It refers to al-Mutawakkil.
[1086][613] Al-Kharayij by ar-Rawandi.
[1087][614] Qur'an, 11:65.
[1088][615] Bihar al-Anwar, vol.12 p.134, al-Kharayij.
[1089][616] Qur'an, 22:60.
[1090][617] Qur'an, 40:60.
[1091][618] The tenth month of the Muslim lunar year.
[1092][619] Tareekh ibn Kathir, vol.10 p.349, Rawdhat al-A'yan, p.108.
[1093][620] Fadak was a very vast, fertile village that the Prophet (s) had donated to his daughter Fatima (s). It was rich of date-palms and other fruitful trees.
[1094][621] Tareekh ibn al-Athir, vol.5 p.311.
[1095][622] Tareekh al-Khulafa' by as-Sayooti, p.357.
[1096][623] It is the fourth month in the Islamic lunar calendar.
[1097][624] Al-Anba' fee Tareekh al-Khulafa'.
[1098][625] Al-Anba' fee Tareekh al-Khulafa'.
[1099][626] Tareekh al-Khulafa', p.358-359.
[1100][627] Al-Fakhri, p.222.