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.
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