05 August 2020 - 16:47
News ID: 450566
A
This article by Ayatollah Makarem-Shirazi answers the question “How did Imam Ali ‎al-Hadi combat the ghulat (exaggerators)?‎”‎

Question:‎

How did Imam Ali al-Hadi combat the ghulat?‎

Quick Answer:‎

The ghulat were one of the deviant and misguided groups, which were active during the ‎Imamate of Imam al-Hadi. While the ghulat considered themselves as being Shi’ah, their ‎ideology and beliefs were utterly deviant and outside the fold of the Shi’ah creed. They had ‎certain exaggerated beliefs in regards to the Imam and considered him as a divine being.‎

Detailed Answer:‎

The ghulat were one of the deviant and misguided groups, which were active during the ‎Imamate of Imam al-Hadi. While the ghulat considered themselves as being Shi’ah, their ‎ideology and beliefs were utterly deviant and outside the fold of the Shi’ah creed. They had ‎certain exaggerated beliefs in regards to the Imam and considered him as a divine being. In ‎addition, they would sometimes claim that they had been nominated by the Imam and ‎therefore, they would give a bad reputation to the Shi’ah faith amongst the other sects. ‎Imam al-Hadi renounced this group and actively worked against them, so that through their ‎rejection, they could not give a bad name to the general Shi’ah body.‎

Imam al-Hadi, in the letters and responses that he provided to the questions of the Shi’ah on ‎this matter, introduced this group as disbelievers and of deviant ideology (kafir). He further ‎instructed the Shi’ah to keep away from them. The Imam, in his response to a question ‎from one of the Shi’ahs in regards to ibn Hasakah’ and his deviant ideology, wrote the ‎following:‎

‎‘ibn Hasakah’, may God’s curse be upon him, has lied. I do not consider him from amongst ‎my friends and followers. What is wrong with him? May God remove his mercy from him! I ‎swear by God… that Muhammad and the previous prophets were sent only in the religion of ‎worshipping one God, and commanding towards the prayer, the Zakat, the Hajj, and the ‎Wilayah (the guardianship of the Imams); and Muhammad has only invited towards the one ‎matchless God. We, who are his successors, are the slaves of God and do not associate ‎‎(others) with him. If we obey him, we will be subject to his mercy, and if we disobey him, ‎we will be subject to his punishment. We do not have any hujjah over God, but God has a ‎hujjah over us and over all of his creation.‎

I am averse to anyone who says such things, and seek God’s protection against such words. ‎Stay away from them and place them in difficulty and hardship; and if you gain access to ‎one of them, break his head with a stone.’ [1]‎

The Imam in a letter to ‘Ubaydi, wrote of his aversion to Fahri and ibn Babai Qommi; he ‎wrote the following in regards to the two: ‘I am averse to Fahri (Muhammad ibn Nusayr) and ‎Hasan ibn Muhammad ibn Babai Qommi, and I warn you and all of the Shi’ahs against his ‎sedition, and I curse them. These two individuals eat the property of the people in our ‎name, and are the cause of sedition and trouble. May God punish them and entangle them in ‎sedition.‎

ibn Babai thinks that I have nominated him to prophethood and he is my Bab! May God ‎curse him! Satan has gained mastery over him and has misguided him. If you can, break his ‎head with a stone! He has tormented me; may God torment him in this world and the next.’ ‎‎[2]‎

Faris ibn Hatam, who was one of the leaders of the ghulat, was cursed and refuted by the ‎Imam. In addition, during a dispute that took place between him and ‘Ali ibn Ja’far [3], ‘Ali ‎was supported by the Imam. The religious deviations and the deviating presence of Faris ‎were so great that the Imam ordered his killing, and guaranteed paradise for the one who ‎killed him. He wrote: ‘Faris has committed certain actions in my name, and he is deceiving ‎the people, and calling the people towards deviations in the religion. Shedding his blood is ‎allowed. Who is it who will relieve us through his killing? In return, I will guarantee paradise ‎for that individual.’‎

One of the companions of the Imam by the name of Junayd complied with his order, and by ‎killing him, rid the society of his evil. [4] [5]‎

The ghulat were one of the deviant and misguided groups, which were active during the ‎Imamate of Imam al-Hadi. While the ghulat considered themselves as being Shi’ah, their ‎ideology and beliefs were utterly deviant and outside the fold of the Shi’ah creed. They had ‎certain exaggerated beliefs in regards to the Imam and considered him as a divine being. In ‎addition, they would sometimes claim that they had been nominated by the Imam and ‎therefore, they would give a bad reputation to the Shi’ah faith amongst the other sects. ‎Imam al-Hadi renounced this group and actively worked against them, so that through their ‎rejection, they could not give a bad name to the general Shi’ah body.‎

Imam al-Hadi, in the letters and responses that he provided to the questions of the Shi’ah on ‎this matter, introduced this group as disbelievers and of deviant ideology (kafir). He further ‎instructed the Shi’ah to keep away from them. The Imam, in his response to a question ‎from one of the Shi’ahs in regards to ibn Hasakah’ and his deviant ideology, wrote the ‎following:‎

‎‘ibn Hasakah’, may God’s curse be upon him, has lied. I do not consider him from amongst ‎my friends and followers. What is wrong with him? May God remove his mercy from him! I ‎swear by God… that Muhammad and the previous prophets were sent only in the religion of ‎worshipping one God, and commanding towards the prayer, the Zakat, the Hajj, and the ‎Wilayah (the guardianship of the Imams); and Muhammad has only invited towards the one ‎matchless God. We, who are his successors, are the slaves of God and do not associate ‎‎(others) with him. If we obey him, we will be subject to his mercy, and if we disobey him, ‎we will be subject to his punishment. We do not have any hujjah over God, but God has a ‎hujjah over us and over all of his creation.‎

I am averse to anyone who says such things, and seek God’s protection against such words. ‎Stay away from them and place them in difficulty and hardship; and if you gain access to ‎one of them, break his head with a stone.’ [1]‎

The Imam in a letter to ‘Ubaydi, wrote of his aversion to Fahri and ibn Babai Qommi; he ‎wrote the following in regards to the two: ‘I am averse to Fahri (Muhammad ibn Nusayr) and ‎Hasan ibn Muhammad ibn Babai Qommi, and I warn you and all of the Shi’ahs against his ‎sedition, and I curse them. These two individuals eat the property of the people in our ‎name, and are the cause of sedition and trouble. May God punish them and entangle them in ‎sedition.‎

ibn Babai thinks that I have nominated him to prophethood and he is my Bab! May God ‎curse him! Satan has gained mastery over him and has misguided him. If you can, break his ‎head with a stone! He has tormented me; may God torment him in this world and the ‎next.’ [2]‎

Faris ibn Hatam, who was one of the leaders of the ghulat, was cursed and refuted by the ‎Imam. In addition, during a dispute that took place between him and ‘Ali ibn Ja’far [3], ‘Ali ‎was supported by the Imam. The religious deviations and the deviating presence of Faris ‎were so great that the Imam ordered his killing, and guaranteed paradise for the one who ‎killed him. He wrote: ‘Faris has committed certain actions in my name, and he is deceiving ‎the people, and calling the people towards deviations in the religion. Shedding his blood is ‎allowed. Who is it who will relieve us through his killing? In return, I will guarantee paradise ‎for that individual.’‎

One of the companions of the Imam by the name of Junayd complied with his order, and by ‎killing him, rid the society of his evil. [4] [5]‎

Appendix:‎
‎[1] Ṭusi, Ikhtiyar Marifat al-Rijal, Mashhad, Mashhad University, 1348 Hijri Shamshi, p. 519, ‎Hadith 997; Shaykh Hurr ‘Amuli, Wasa’il al-Shi’ah, Beirut, Dar Ahya’ al-Tarath al-‘Arabi, vol. ‎‎18, Kitab al-Hudud, Abwab Had al-Muharib, Bab 7, p. 554. ‎

‎[2] Ṭusi, Ibid, p. 520, Hadith 999. ‎

‎[3] ‘Ali ibn Ja’far was one of the most important and industrious representatives of Imam ‎Hadi. ‎

‎[4] Ṭusi, Ikhtiyar Marifat al-Rijal, Mashhad, Mashhad University, 1348 Hijri Shamshi, p. 524, ‎Hadith 1006; An Analysis of the History of the Time of the 10th Imam, Imam al-Hadi, Markaz-e ‎Tahqiqat Islami Sepah, Qom, 1370 Hijri Shamshi, p. 132-134. ‎

‎[5] Taken from the text: Sirah Pishvayan, Mahdi Pishvai, p. 602.‎

Makarem.ir

‎ ‎

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