By: Baqir Shareef al-Qurashi
Allah had dilated the chest of Imam al-Hadi (a.s.) for receiving knowledge and expanded his heart for sciences. Secrets of facts and intricacies of things were uncovered for him without any request or effort. People spoke about the vast knowledge he had, with none equal to him in his amazing, scientific treasures, covering all sciences of Hadith, jurisprudence, philosophy, theology, and other branches of knowledge.
Scholars and jurisprudents often referred to his opinions in complicated and mysterious questions on the verdicts of the Islamic Sharia. Al-Mutawakkil, the Abbasid caliph, who was the bitterest enemy of Imam al-Hadi (a.s.) and of his fathers, referred to the opinion of Imam al-Hadi (a.s.) in the questions which the ulama' of his age disagreed on, and he preferred the opinion of Imam al-Hadi (a.s.) to the opinions of the rest of ulama'. We shall discuss this point in the coming chapters.
Anyhow, we shall talk in brief about the knowledge and sciences transmitted from him and his maxims and literatures that dealt with different educational and social matters.
Traditions (Hadith)
The traditions transmitted from the Prophet (S) and the infallible Imams of his progeny were not limited to legal verdicts and religious questions, but they included all aspects of life. They had established the bases of morals, disciplines, good behaviors, and other intellectual and social issues.
Many traditions were transmitted from Imam al-Hadi (a.s.) - some of them were narrated from the Prophet (S), and some were narrated from his infallible fathers (a.s.).
His traditions from the Prophet (S)
Imam al-Hadi (a.s.) narrated a group of traditions from his fathers who narrated them one by one from the Prophet (S). Here are some of them:
1. Al-Mas'oudi said, "Muhammad bin al-Faraj told me in Jirjan.that Abu Du'amah said, 'I visited Ali bin Muhammad bin Ali bin Musa during his illness that led to his death and when I wanted to leave, he said to me, 'O Abu Du'amah, you have a right on me. Shall I tell you a tradition that shall delight you?' I said to him, 'I am in utmost need of that O son of the messenger of Allah.'
He said, 'My father Muhammad bin Ali told me from his father Ali bin Musa bin Ja'far from his father Ja'far bin Muhammad from Muhammad bin Ali from Ali bin al-Husayn from al-Husayn bin Ali from his father Ali bin Abu Talib that the messenger of Allah (SwT) said to him, 'Write down!' Ali said, 'What shall I write down?' The messenger of Allah (SwT) said, 'Write down: "In the name of Allah, the Beneficent, the Merciful. Faith is that which hearts acknowledge and deeds prove, and Islam is that which tongues witness and marriage becomes lawful with.'
Abu Du'amah said, 'O son of the messenger of Allah, I do not know which of them is better; the tradition or the narrators!' Ali al-Hadi (a.s.) said, 'It is a book written down by the hand of Ali bin Abu Talib and the dictation of the messenger of Allah (SwT) that we inherit one from the other.'[1][78]
This tradition shows the difference between faith and Islam (being a Muslim). Faith is to settle inside the soul and the depth of the heart and to be proved through good deeds, but Islam (being or turning a Muslim) is to witness the oneness of Allah and the prophethood of Muhammad (a.s.) and consequently marriage becomes lawful besides other positive orders that require being a Muslim in order to be achieved.
2. Al-Hasan bin Ali narrated from Abul Hasan al-Hadi from his fathers that Amir'ul- Mu'minin said, "Once, I heard the messenger of Allah (peace be upon him and his progeny) say, 'When people will be resurrected on the Day of Resurrection, a caller will call me: O messenger of Allah, Allah has permitted you to reward your lovers and the lovers of your household (progeny) who have followed them for your sake, and have been opposed to their enemies for your sake. You can reward them as you like.' I shall say, 'O my Lord, Paradise! You put them in whatever part of it You like. This is the praised estate You have promised of."[2][79]
3. Abul Hasan al-Hadi (a.s.) narrated from his fathers that the Prophet (S) said, 'Love Allah for the blessings He gives you, and love me for the love of Allah, and love my household for my love!'[3][80]
4. Imam al-Hadi (a.s.) narrated from his fathers that the Prophet (S) said, 'On the Day of Resurrection I will be intercessor for four ones; the lovers of my progeny, one who follows them, one who shows enmity against their enemies, one who carries out their needs, and one who relieves their distresses.'[4][81]
The Prophet (S) stressed on loving his pure progeny and made this love as an obligation on every Muslim man and Muslim woman, because loving and following them would protect the nation from disagreement, separation, deviation and seditions.
5. Imam al-Hadi (a.s.) narrated from his fathers that the Prophet (S) said, 'Allah the Almighty says: O son of Adam, you are not fair to Me. I endear Myself to you through blessings and you make yourself hated through sins. My good comes down to you and your evil comes up to Me. Every day and night an honorable angel comes to Me bringing ugly deeds from you. O son of Adam, if you hear your description from other than you while you do not know who the described one is, you will soon hate him.'[5][82]
The tradition invites people to do good deeds and avoids the deeds that Allah hates, because every deed goes up to Allah. Allah has said, (To Him do ascend the good words; and the good deeds.)[6][83] and He rewards His people due to their deeds in the worldly life.
6. Imam Abul Hasan al-Hadi (a.s.) narrated from his fathers that the Prophet (S) said, 'My daughter was named Fatima because Allah the Almighty has weaned[7][84] her and whoever loves her from Fire.'[8][85]
7. Imam al-Hadi (a.s.) narrated from his fathers from his grandfather Imam al-Baqir (a.s.) that Jabir bin Abdullah al-Ansari said, 'Once I was with the Prophet (S). I was at his side and Ali Amir'ul- Mu'minin at the other side when Umar bin al-Khattab came drawing some man from the collars. The Prophet (S) asked Umar, 'What is the matter with this man?' Umar said, 'He narrated that you had said: 'He, who says "there is no god but Allah and Muhammad is the messenger of Allah" will be in Paradise. If people hear this, they will give up good deeds. Have you said this?' The Prophet (S) said, 'Yes, if they keep to the love and guardianship of this man.' He pointed to Imam Ali (peace be upon him).'[9][86]
8. Imam al-Hadi (a.s.) narrated from his fathers from his grandfather Imam Ali (a.s.) that the Prophet (S) said, 'O Ali, Allah has created me and you from His light. He created Adam and put that light into Adam. This light reached to Abdul Muttalib and then it divided and so I was in Abdullah and you were in Abu Talib. Prophethood does not befit anyone other than me and guardianship does not befit anyone other than you. Whoever denies your guardianship denies my prophethood and whoever denies my prophethood Allah will throw him down on his nose into Fire.'[10][87]
Allah created Prophet Muhammad (a.s.) and his guardian Imam Ali (a.s.) from one light and then they illuminated intellectual and social life and liberated the earth from idolatry and superstitions of the pre-Islamic era. They were but one self. Whoever denied the guardianship of Imam Ali (a.s.) denied the prophethood of Prophet Muhammad (a.s.) and will have no share in the afterlife and will be among losers.
9. Imam al-Hadi (a.s.) narrated from his fathers that the Prophet (S) had said to Imam Ali (a.s.), 'O Ali, he, who loves you, loves me, and he, who hates you, hates me.'
There are many prophetic traditions declaring that the love of Imam Ali (a.s.) is out of the love of the Prophet (S) and the hatred towards Imam Ali (a.s.) is out of the hatred of the Prophet (S) because Imam Ali (a.s.) was the very self of the Prophet (S), the gate of the town of his knowledge, the father of his two grandsons, and his defender in all situations and battles.
10. Imam al-Hadi (a.s.) narrated from his fathers from his grandfather Amir'ul- Mu'minin (a.s.) that the Prophet (S) said, 'He, who likes to meet Allah (on the Day of Resurrection) safe, purified, and without fearing the great horror, let him follow you O Ali, and follow your two sons al-Hasan and al-Husayn, and (your grandsons) Ali bin al-Husayn, Muhammad bin Ali, Ja'far bin Muhammad, Musa bin Ja'far, Ali bin Musa, Muhammad bin Ali, Ali bin Muhammad, al-Hasan bin Ali, and al-Mahdi the last of them. O Ali, at the end of time there will be a group of people following you where people will hate them, but if they love them it will be better for them if they know. They (that group) will prefer you to their fathers, mothers, brothers, tribes, and all relatives. The best blessings of Allah be upon them. Those people will be resurrected under the banner of Hamd (praise). Allah will forgive their bad deeds and exalt their positions as reward for what they have done.'[11][88]
11. He narrated that the Prophet (S) said, 'People (after death) are of two kinds; one will rest and the other will relieve (others). One, who will rest, is a believer. He will be free from this world with all its troubles and will go to the mercy of Allah and His great reward. As for the one, who will relieve, is a dissolute. People, animals, and trees will be relieved from him and he will go to what he has done.'[12][89]
His narrations from Amir'ul- Mu'minin
Imam al-Hadi (a.s.) narrated a good collection of maxims and sayings from his grandfather Amir'ul- Mu'minin, the pioneer of wisdom and justice in the earth. Here are some of them:
1. He narrated that Amir'ul- Mu'minin Imam Ali (a.s.) said, 'Beware of wishes because they are from the wares of the dissolute ones.'[13][90]
Islam resists all means that lead to backwardness and deterioration. Among these means is the relying on wishing and giving up work and labor, which means the end of progress and development in life.
2. He narrated that Amir'ul- Mu'minin said, 'He, who busies himself thinking of the afterlife, will be rich with no money, feel at ease with no family, and feel mighty with no fellows.'[14][91]
One, who cares for the affairs of the afterlife, will be rich with his piety and religiousness, will be happy because he satisfies his conscience through associating with his Creator, and will be respectable and honorable among people by his benevolence and piety.
3. He narrated that Amir'ul- Mu'minin said, 'Knowledge is a worthy inheritance, morals are graceful garments, pondering is a clear mirror, and taking lessons is a sincere warner. It suffices for you to have good manners by giving up what you hate of others.'[15][92]
4. He narrated that Imam Ali (a.s.) said, 'Whoever feels conceited will perish.'[16][93]
5. He narrated from Amir'ul- Mu'minin his saying, 'He, who is certain of recompense (from Allah), will give generously.'[17][94]
6. Imam al-Hadi (a.s.) said, "Once, a Jew came to Amir'ul- Mu'minin (a.s.) and said to him, 'Tell me about that which is not of Allah, that which Allah does not have, and that which Allah does not know!'
Imam Ali (a.s.) said, 'What Allah does not know is that He does not know (accept) that He has a child. This refutes your (the Jews') saying that Uzayr is the son of Allah. As for that which is not of Allah, it is injustice because there is no injustice with Allah against His people. And as for your saying about that which Allah does not have, it is that Allah has no partner.'
The Jew was astonished and became Muslim. He declared the shahada and then said to Imam Ali (a.s.), 'I bear witness that you are the truth, from the people of truth, and have said the truth.'[18][95]
Imam Ali was the gate of the town of the Prophet's knowledge. If he was given his right (in the caliphate), he would have given verdicts to the people of the Bible from their Bible, to the people of the Psalms (Zabur) from their Psalms, and to the people of the Torah from their Torah. He often said that if the caliphate had come to him after the death of the Prophet (S), every Jew or Christian would have turned Muslim and followed the path of the truth.
7. Imam al-Hadi (a.s.) narrated from his fathers that a man from Iraq asked Imam Ali (a.s.) when he was marching (with his army) for the battle of Siffeen, 'Tell us about our marching to fight the people of Sham![19][96]Is it by the fate of Allah?'
Imam Ali (a.s.) said, 'O sheikh (old man), yes, it is. By Allah, you do not mount a castle or descend into a valley unless it has been determined by the fate of Allah.'
The man said, 'I expect the reward of my efforts from Allah O Amir'ul- Mu'minin.'
Imam Ali (a.s.) explained fate by saying, 'O sheikh, wait! You may think it is inevitable fate and inescapable doom! If it is so, then reward and punishment, enjoining and forbidding, scolding, warning and threatening will be void, and a bad doer will not to be blamed and a good doer will not be rewarded. A good doer will be worthier of being blamed than a guilty one, and a guilty one will be worthier of reward than a good doer. This opinion is of idolaters, enemies of Allah, fatalists, and the magi. O sheikh, Allah the Almighty has charged His people but has given them the option to do or not to do, and forbidden them as warning. He gives much for a little. He is not disobeyed out of defeat and He is not obeyed by force. He has not created the heavens, the earth, and what is between them in vain. That is the opinion of those who disbelieve, and woe unto those who disbelieve from the Fire.'
The man got up reciting some verses of poetry in which he praised Imam Ali (a.s.) and showed his satisfaction regarding what Imam Ali said.[20][97]
We shall discuss in detail the subject of fate in the following chapter insha'Allah.
8. He narrated that Imam Ali (a.s.) said, 'Many are they, those inattentive people, who may weave a dress to wear, but it becomes their shroud, and build a house to live in but it becomes the place of their grave.'[21][98]
His narrations from Imam al-Baqir
He narrated from his grandfather Imam Muhammad al-Baqir (a.s.) his saying, 'Beware of the physiognomy of a believer because he sees by the light of Allah.' Then he recited this verse, (Lo! therein verily are portents for those who read the signs).[22][99]
His narrations from Imam as-Sadiq
Imam al-Hadi (a.s.) narrated many traditions from his grandfather Imam as-Sadiq (a.s.). Here are some of them:
1. He narrated that Imam as-Sadiq (a.s.) said, 'There are three prayers that are not blocked from Allah the Almighty; the prayer of a father for his child if he is dutiful to him or against his child if he is undutiful to him, the prayer of an oppressed one against his oppressor or for his (oppressed one's) supporter, and the prayer of a believer for his believing brother if he comforts him or against him if he does not, when he is able to do that (to comfort him).'[23][100]
2. He narrated that Imam as-Sadiq (a.s.) said, 'Keep to piety because it is the essence of religion which you keep to and believe in Allah through it. It is that which Allah wants from those who follow us.'[24][101]
3. He narrated that Imam as-Sadiq (a.s.) said, 'He, who does not practice taqiyyah (dissimulation) to keep us safe from the villains of people, is not from us.'[25][102]
The infallible Imams (a.s.) urged their followers to act due to taqiyyah to spare their lives from the tyrannical governments who killed the Shia without a bit of mercy. If taqiyyah had not been legislated, none of the Shia and lovers of the Ahlul Bayt (s) would have remained alive.
4. He narrated that Imam as-Sadiq (a.s.) said, 'There are three times at which du'a is not blocked from Allah the Almighty; the du'a after the obligatory prayers, the du'a during the falling of rain, and the du'a when one of the signs of Allah appears in His earth.'[26][103]
Allah the Almighty likes to be supplicated at these times and He has promised to respond to His suppliants as He also responds to supplication in the holy shrines of the infallible Imams.
5. He said, "Once, a man came to Imam as-Sadiq (a.s.) and said to him, 'I am bored with this life. Would you please ask Allah for death to me?' Imam as-Sadiq (a.s.) said, 'The price of life is to obey and not to disobey. That you live long to obey is better for you than to die and neither disobey nor obey.'"
6. He said, "Imam as-Sadiq (a.s.) was asked to describe death and he said, 'For the faithful death is sweeter than breeze that a faithful smells and refreshes with it and all fatigue and ends pain, and for the unbelievers it is like the stinging of snakes and scorpions or even bitterer.' It was said to him, 'Some people say that death is bitterer than sawing, cutting with scissors, stoning, and turning of millstones on the pupils of eyes.' Imam as-Sadiq (a.s.) said, 'Yes, it is so for some unbelievers and sinners. Do you not see that some of them suffer these severities? What they will meet after that will be much more severe. It is the torment of the afterlife which will be much more severe than the torment in this life.' It was said to him, 'Then, why do we see some unbelievers die easily while talking and laughing, and some believers too, and we see some believers and unbelievers suffer much when dying?'
Imam As-Sadiq (a.s.) said, 'The easy death of a believer is an early reward for him, and when he suffers at death, he is purified from his sins in order to be pure and then to deserve the eternal reward in the afterlife. The easy death of some unbelievers is that they are given the reward of their good deeds in this world and in the afterworld they will have torment. And if some unbelievers suffer at death, it is the beginning of the torment of Allah on them. Allah is just and He does not wrong.'[27][104]
7. He narrated that Imam as-Sadiq (a.s.) explained the saying of Prophet Jacob (a.s.) "Comely patience!" by saying, 'It is the patience that one undergoes without complaining.'[28][105]
8. He narrated that Imam as-Sadiq (a.s.) interpreted this Qur'anic verse (Their sides draw away from (their) beds)[29][106] by saying, 'They did not sleep until they offer the Isha' (evening) prayer.'[30][107]
9. He narrated that Imam as-Sadiq (a.s.) said in interpreting this Qur'anic verse (.We will most certainly make him live a happy life),[31][108] 'It means satisfaction.'
His narrations from Imam Musa bin Ja'far
Imam al-Hadi (a.s.) narrated from his fathers that his grandfather Imam Musa bin Ja'far al-Kadhim (a.s.) said, 'Allah created creation and knew what they would be. He enjoined them to do some things and forbade them from doing other things. He gave them a way to do what He enjoined them to do and gave them a way to refrain from what He forbade them from. He forced no one of His creation to disobey but He tried them with misfortunes as He had said, (He may try you; which of you is best in deeds).[32][109]'
In this tradition, Imam al-Kadhim (a.s.) refuted the concept of "compulsion" which we shall discuss in one of the coming chapters.
His narrations from Imam ar-Ridha
Imam Abul Hasan al-Hadi (a.s.) narrated from his grandfather Imam Ali bin Musa ar-Ridha (a.s.) that one day Abu Hanifah was with Imam Ja'far as-Sadiq (a.s.) and when he went out, he met Imam Musa Bin Ja'far al-Kadhim (a.s.) and asked him, 'O boy, from whom does disobedience come?'
Imam Musa al-Kadhim (a.s.) replied, 'It is one of three; it either comes from Allah the Almighty - and certainly not - and it does not behoove the Generous Lord to punish His slave for something he does not do, or from Allah and man - and it does not - and it does not behoove the mighty partner to oppress the weak partner, or from man - and it does - and if Allah punishes him, it will be for his guilt, and if He forgives him, it will be out of His generosity and munificence.'[33][110]
In this tradition the Imam (a.s.) refuted the concept of "compulsion" and showed that man is free in this life. He is forced neither to obey nor to disobey. His will makes him free to choose whatever he likes.
Referring Obscure Traditions to the Ahlul Bayt
Imam al-Hadi (a.s.) ordered his followers to be certain about the traditions narrated from the infallible Imams of the Ahlul Bayt (s). If they were certain that those traditions had come from the infallible Imams and they understood their contents, they should act according to them; otherwise, they should refer them to the Imams to verify and explain them.
Once, Dawud bin Farqad al-Farisi said in a letter he sent to Imam al-Hadi (a.s.), 'We ask you about the knowledge transmitted to us from your fathers and grandfathers. There is some contradiction in them. How do we act due to them with this contradiction?'
Imam al-Hadi (a.s.) replied to him, 'If you are certain it is our saying, you act upon it, otherwise, you refer it to us.'[34][111] He ordered his followers to refer such traditions to the Imams of the Ahlul Bayt (s) so that they would show whether they were theirs or fabricated.
Contradictory traditions
Al-Himyari wrote to Imam al-Hadi (a.s.) asking about contradictory traditions and how to act upon them. Imam al-Hadi (a.s.) replied to him, 'He, who clings to the head of a spring, his affairs will not be confused because they come out white and pure.' Imam al-Hadi (a.s.) meant that whoever associated with the Imam directly nothing would be confused to him because he would take facts from their origin and source.
When al-Himyari read this reply, he wrote to Imam al-Hadi (a.s.), 'How can we get to the head as it is blocked between us and it (him)?' Al-Himyari meant that there was no way for people to contact with Imam al-Hadi (a.s.) because of the political pressure and severe punishment the government followed against the Shia who contacted with the infallible Imams (a.s.).
Imam al-Hadi (a.s.) replied, 'The truth is available for whoever sincerely seeks it.'[35][112]
Jurisprudence
Imam al-Hadi (a.s.) paid a lot of attention to the spreading of the principles of the Islamic Sharia, the explaining of its verdicts, and the teachings of its sciences. Jurisprudents and scholars gathered around him acquiring from the springs of his knowledge and recording his traditions that were of the sources of the Islamic rulings to the Twelver Shia.
Imam al-Hadi (a.s.) was the unequalled jurisprudent of his age, to a degree that even al-Mutawakkil, the Abbasid caliph, who was one of the bitterest enemies to the Alawids, referred to him in complicated questions and preferred his fatwas to those of other jurisprudents. Here we mention some traditions of Imam al-Hadi (a.s.) that Shiite jurisprudents refer to in deriving legal verdicts;
Washing the Dead
Ahmad bin al-Qassim wrote a letter to Imam Abul Hasan al-Hadi (a.s.) asking if a believer died and a washer wanted to wash the corpse (perform the ritual ghusl of the dead) while there were some Murjites[36][113] present whether the washer would wash the corpse of the believer in the way like the other (sects of) Muslims did without putting a turban on his head and without putting a palm branch with him or not. Imam al-Hadi (a.s.) replied, 'He should perform the ghusl of believer even if they are present. As for the palm branch, it should be put secretly and he (the washer) should try his best not to let them see him do that.'[37][114]
This tradition showed clearly that a dead believer should be washed according to the way of the Ahlul Bayt (s) paying no attention to the Murjites. It also instructed to place palm branches with the corpse secretly due to taqiyyah. There are many traditions about the recommendation of putting two green palm branches with a dead believer, or else some branches of trees other than palm-tree. One of these traditions is the one narrated by Ali bin Bilal from Imam al-Hadi (a.s.), on which jurisprudents depend upon in deriving their fatwa.[38][115]
Offering Prayers in (clothes of) Fur
Shiite jurisprudents specify certain conditions of one's clothing, when offering prayers (Salat) for the validity of the prayer, such as their purity and their not being illegally obtained. They depend in these rulings on valid traditions transmitted from the Imams of the Ahlul Bayt (s).
Ali bin Eesa wrote to Imam al-Hadi (a.s.) asking about the permissibility of offering the prayer with clothes of fur of the animals whose meat is unlawful to eat, and Imam al-Hadi (a.s.) replied to him saying, 'I do not like offering the prayer in any of these furs.' He wrote again to Imam al-Hadi (a.s.) saying that he lived among people such that he had to practice taqiyyah with them and that no one could travel in his country without clothes of fur, and he feared that he would be harmed if he put off his fur clothing. Imam al-Hadi (a.s.) replied to him, 'You wear fur of fennec and beaver.'[39][116] This tradition permitted offering prayer with clothes of the fur of fennec and beaver when one is obliged.
Offering prayers with man's hair
There are many traditions from the infallible Imams of the Ahlul Bayt (a.s.) showing the impermissibility of prayer with fur of animals whose meat is unlawful to eat, like cats, for example. Of course, this does not include man's hair.
Once, ar-Rayyan bin as-Salt asked Imam al-Hadi (a.s.) about the permissibility of offering prayer with a garment on which some hair or nail of man were present and Imam al-Hadi (a.s.) said to him that it was permissible.[40][117]
Passing before a prayer
Twelver Shia jurisprudents believe that prayer is not invalidated when someone passes in front of one who is offering prayer. They depend in that on a tradition narrated by Abu Sulayman from Imam al-Hadi (a.s.) in which a man asked him (Imam al-Hadi) whether prayer would be invalidated if someone passed in front of one during offering his prayer and Imam al-Hadi (a.s.) said, 'No, prayer is not so simply invalidated. It is accepted from its keeper.'[41][118]
Offering prayers in the desert
Ali bin Mahziyar asked Imam Abul Hasan al-Hadi (a.s.), 'If someone is in the desert when the time of obligatory prayer comes and he cannot get out of the desert before the time of prayer elapses, what should he do with his prayer since it is forbidden to offer prayer in the desert?' Imam al-Hadi (a.s.) said, 'He can offer prayer in the desert but he should avoid roads.'[42][119]
It is unrecommended (makruh) to offer prayers in the middle of roads whether they are busy with people or empty, and if one troubles the passers-by when offering prayer in the middle of roads, prayer is unlawful in this case.[43][120]
Shia jurisprudents have agreed that prostration in prayer must be performed on the earth or what is grown from the earth.[44][121] They have not permitted prostration on things which are eatable or wearable and they have prohibited prostration on glass. They depend in all these claims on traditions narrated from the Imams of the Ahlul Bayt (s).
Muhammad bin al-Husayn said, 'One of our companions wrote a letter to Imam Abul Hasan (a.s.) asking about prostrating on glass. He said, 'When I sent my letter, I thought to myself and said: it (glass) is from that which is grown from the earth and I did not have to ask about it. Imam al-Hadi (a.s.) wrote to me, 'Do not offer prayer on glass even if your self says to you it is grown from the earth because it is from salt and sand which are changed.'[45][122]
An Unconscious Person is not to Reoffer Prayer
Jurisprudents say a mukallaf[46][123] must not be unconscious when prayers are required from him. If a mukallaf is unconscious from the beginning of the time of charging to the end, he is not charged with prayers neither ada' nor qadha'.[47][124] They depend on many traditions of the infallible Imams (a.s.).
Ali bin Mahziyar asked Imam al-Hadi (a.s.) about the unconscious and he said, 'An unconscious one has neither to offer qadha' prayer nor to perform qadha' fasting. Allah is worthier of pardoning him.'[48][125]
Ayyub bin Noah wrote to him asking about one who was unconscious for a day or a little more whether he had to offer qadha' prayers or not. Imam al-Hadi (a.s.) wrote to him, 'He has to offer neither prayers nor fasting.'[49][126]
Offering qasr' prayer in the journey to Mecca
Twelver Shia jurisprudents make conditions on qasr prayer such that qasr prayers should be prayed while traveling except if traveling is one's job, like drivers, sailors, shepherds and the like. Such persons offer tamam (full) prayer in travel. A traveling job depends on one's will, and practice of travel a time after another in a way that there is no unusual break in it. Travelers who take pilgrims to the hajj every year are not permitted to offer full prayer but they must offer qasr (shortened) prayer.[50][127]
Muhammad bin Jazzak said, 'I wrote to Abul Hasan the Third (Imam al-Hadi) that I had some camels and had employees on them (to travel in caravans), but I did not go except in the way of Mecca to perform the hajj and on very few occasions to some places. I asked him what I should do when I went with them (the shepherds), whether I should offer qasr prayer and break my fasting in travel or not. Imam al-Hadi (a.s.) wrote to me, 'If you do not keep to them and do not go with them in every travel except to Mecca, you have to offer qasr prayer and to break fasting.'[51][128]
Khums
Khums (one fifth) is one of the Islamic taxes that Islam has imposed to fight poverty, spread culture, develop intellect, and revive Islamic sciences. Khums is obligatory on the profits of trades, industries, and other kinds of work that are more than one and his family's expenditure of one year as it is mentioned in the books of jurisprudence. Jurisprudents depend in this on the traditions transmitted from the Imams of the Ahlul Bayt (s).
In al-Kafi it has been mentioned that Ibrahim bin Muhammad al-Hamadani said, "I wrote to Abul Hasan (al-Hadi) (a.s.) saying, 'Ali bin Mahziyar read to me your father's letters in which he imposed (a tax of) a half of the sixth on the owners of small villages after deducting the costs, and one, whose village income does not cover the costs, does not have to pay a half of the sixth or anything else. Some people disagreed on this and said, 'The khums must be paid from the income of villages after deducting the costs of the village and the tax taken on it by the government and not the expenditure of one and his family.' Imam al-Hadi (a.s.) wrote replying, 'After deducting his and his family's expenditure and after the tax of the government.'[52][129]
Ali bin Mahziyar narrated that Ali bin Muhammad bin Shuja' an-Naysaburi said to Abul Hasan the Third, 'Some man got from his farm one hundred kurrs[53][130] of wheat which included zakat. The tenth, which was ten kurrs, was taken, thirty kurrs were spent on repairing the farm, and sixty kurrs remained for him. What must be paid to you (as khums) from that?...' Imam al-Hadi (a.s.) wrote, 'For me is the khums (fifth) of what remains after deducting his (the owner's) expenditure (of a year).'[54][131]
Jurisprudents have depended on these traditions in providing verdicts that khums is obligatory on whatever remains from the expenditure of a year. Jurisprudential books and practical theses have discussed this matter in details.
Zakat
Zakat is one of the effective programs Islam has established in its economic system. It is one of the wonderful means that pluck out the roots of poverty and wretchedness in society. Imam al-Hadi (a.s.) was asked about some branches of zakat and he gave answers to them where jurisprudents depended and still depend on in deriving legal verdicts.
Among the conditions jurisprudents make on the deserving of zakat is that one, who deserves to be given zakat, must be a believer. Unbelievers are not to be given from the zakat. It was narrated that Imam al-Hadi (a.s.) was asked whether it was permissible to give those, who believed in embodiment (of God), from the zakat or not and he said, 'Do not give whoever believes in embodiment from the zakat and do not offer prayer behind him!'[55][132]
Of course, there is no specification for those who believe in embodiment and so this prevention from zakat includes every unbeliever who does not believe in Allah and the Day of Resurrection.
Jurisprudents say that one who is given from zakat is not to be from those whose expense is on the giver of the zakat like father or grandfather, children or grandchildren. However, al-Kulayni mentioned in al-Kafi that Isma'il bin Imran al-Qummi said, 'I wrote to Abul Hasan the Third that I had male and female children and asked him whether I could give them from the zakat or not. He wrote to me that I could.' The sheikh (at-Tusi) in at-Tahthibayn thought this tradition to concern the case of this man, and his like, whose money did not satisfy the expenditure of his family.[56][133]
There is no limitation to the money given to the poor from zakat except the zakat al-fitr.[57][134] One of the Shia wrote to Imam al-Hadi (a.s.) through Ahmad bin Isaaq asking him, 'Can I give my brothers two or three dirhams from the zakat?' Imam al-Hadi (a.s.) wrote to him, 'You can do so, insha'Allah.'[58][135]
The first kind of zakat legislated in Islam was the zakat al-Fitr which jurisprudents called the zakat of bodies. It is obligatory on all people; faithful and unfaithful, old and young, male and female. Imam al-Hadi (a.s.) wrote to Ibrahim bin Muhammad al-Hamadani saying, 'The zakat al-Fitr is (obligatory) on you and on all people and whoever you are responsible for whether male or female, old or young, free or slave, suckling or weaned. You pay six rotls according to the rotl of Medina. A rotl is one hundred and ninety-five dirhams, and so the zakat al-Fitr is one thousand and one hundred and seventy dirhams.'[59][136]
Ibrahim bin Muhammad al-Hamadani said, 'Traditions were different on the zakat al-Fitr and so I wrote to Abul Hasan asking him about that and he wrote to me saying, 'The (amount of) zakat al-Fitr is a sa'[60][137] of the usual food in your country. On the people of Mecca, Yemen, Ta'if, the sides of Sham, Yamama, Bahrain, Iraq, Persia, Ahwaz, and Kirman is a sa' of dates, on the people of the middle of Sham a sa' of raisin, on the people of the island, Mosul, and all mountains a sa' of wheat or barley, on the people of Tabaristan a sa' of rice, on the people of KhurHasan a sa' of wheat, on the people of Marw and Riy a sa' of raisin, on the people of Egypt a sa' of wheat, and on other peoples is a sa' of their usual foods. On the nomads of the desert is a sa' of uqt (dried cheese). The zakat al-Fitr is obligatory on you and on all people.'[61][138]
The substance of the zakat al-Fitr is to be from the usual food of the people of a country like wheat or barley for example. The obligatory amount of this kind of zakat is one sa' which is about three kilograms. One can pay money instead of food substances as jurisprudents say.
Fasting
Imam al-Hadi (a.s.) was asked about many questions about fasting and he answered them in traditions transmitted by his followers.
Fasting on seeing the crescent
The surest way of ascertaining the beginning of Ramadan is the sighting of the crescent. Whoever sees the crescent, whether alone or with others, must fast.
Ali bin Rashid narrated from Imam al-Hadi (a.s.) his saying, 'Do not fast except on the sighting (of the crescent).'[62][139] Jurisprudents believe in the impermissibility of fasting with the intention of obligation when the sighting of the crescent of Ramadan is not proved.
Fasting of a suckling mother
Ali bin Mahziyar wrote to Imam al-Hadi (a.s.) asking him, 'There is some woman who suckles her son or other than her son in the month of Ramadan. She suffers much in her fasting. She suckles until she faints and cannot fast. Does she suckle her child and breaks her fast and instead keep it later if she is able, or does she give up suckling in order to fast? If she cannot hire some woman to suckle her child, what does she do?'
Imam al-Hadi (a.s.) wrote to him saying, 'If she can hire a wet nurse for her child, she may do and keep her fasts; otherwise, she breaks fasting and continues suckling her child and performs her fasting later on whenever she is able to.'[63][140]
Jurisprudents depend on this tradition in giving a fatwa that a suckling mother, whose milk is little, is permitted not to fast in Ramadan if her fasting harms her child and she cannot hire a wet nurse.
Expiation (kaffara) of specified fasts
Al-Husayn bin Ubayda wrote to Imam al-Hadi (a.s.) saying, 'O my master, some man vowed to fast on a certain day, but he slept with his wife on that day. What expiation is on him?' Imam al-Hadi (a.s.) replied to him, 'He has to fast for one day instead of that day and set free a slave.'[64][141] In the light of this tradition, jurisprudents say that the kaffara of breaking one's specified fast is the same as the kaffara of breaking one's oath which is the freeing of a slave, or feeding ten needy persons, or giving them clothes, and if he cannot do that, he must fast for three days.
Trade
Narrators transmitted from Imam al-Hadi (a.s.) many questions about trade, which jurisprudents depend on in deriving their fatwas. Here are some of them:
Prohibition of working with the unjust
Since the Abbasid rulers were unjust and oppressive, work with them was unlawful as the Shia believed. Muhammad bin Ali bin Eesa wrote to Imam al-Hadi (a.s.) asking whether the work for the Abbasids and taking from their monies was permissible or not. Imam al-Hadi (a.s.) said, 'That which happens by force and subjection is pardoned by Allah, otherwise, it is hated. There is no doubt that the little of it is better than the excess. The expiation of that is that one does what may delight us and our followers.'
Imam al-Hadi (a.s.) said in his reply that Allah did not punish one, who worked for the Abbasids, if his work was by force and subjection, but if it was by one's will, it would be hated - or it might mean forbidden here. Imam al-Hadi (a.s.) said that the expiation on one who worked with the Abbasids was to delight the Ahlul Bayt (s) by carrying out the needs of the faithful and the poor and saving them from misfortunes and oppression (of the government). Jurisprudents mentioned many traditions in their studies on "working with tyrants".[65][142]
When the letter of Imam al-Hadi (a.s.) came to Muhammad bin Ali bin Eesa, he wrote to the Imam, 'I want to work with them to cause them trouble and to take revenge on them through being close to them.' Imam al-Hadi (a.s.) replied, 'Whoever does so his work is not unlawful, but rather he will be rewarded (by Allah).'[66][143]
Renting
1. Muhammad bin Eesa al-Yaqtini wrote to Imam al-Hadi (a.s.) saying to him, 'Someone sent his son to some man to work for him as a busheler for one year and for specified wage. Then another man came to the father and asked him for employing the son for one year but more wage. Does the father have the right to send his son to the second man and is it permissible for him to annul his agreement with the first man?' Imam al-Hadi (a.s.) wrote to him that the father had to fulfill his agreement with the first man except if his son became ill or weak.[67][144]
2. Muhammad bin Isaaq said, "I wrote to Abul Hasan (peace be upon him) saying, 'Some man rented a farm from another man. Then, the lessor sold the farm in the presence of the tenant who did not deny the sale, but rather he was present and as a witness. Then the buyer died and left some heirs. Does that property go into the inheritance or it remains in the hand of the tenant until the period of renting ends?' Imam al-Hadi (a.s.) wrote, 'until the period of renting ends.'[68][145]
3. Ibrahim bin Muhammad al-Hamadani said, 'I wrote to Abul Hasan (a.s.) asking him about some woman who rented out her land for ten years on the condition that the rent was to be given at the end of every year. Nothing of the rent would be given to her except after the end of every year. Before (or after) three years, the woman died. Should her heirs carry out the renting to the specified period, or would the renting condition be invalidated by the death of the woman?' Imam al-Hadi (a.s.) wrote, 'If the renting had a specified time that did not end when the woman died, then the heirs would have the right to determine on the renting condition, and if a third or a half or some period of renting has passed, then the heirs could decide on the remaining period of renting insha'Allah.'[69][146]
Jurisprudents disagreed on renting whether it would be invalid or not by the death of the lessor or the tenant. Some of them said it would not be invalid and some others said it would be invalid since the death of the lessor and not from the beginning. They relied in that on this saying of Imam al-Hadi (a.s.).
Entailment
Ali bin Mahziyar said, 'I wrote to Abul Hasan the Third (a.s.) that I had entailed a piece of land to my children, hajj, and other ways of charity, and you have a right from it after me and for me after you, but I changed it from this way.' Imam al-Hadi (a.s.) said, 'You are free from any blame and permitted to do so.'[70][147]
Sheikh al-Hurr al-Aamili understood from this tradition that the change here took place before receiving the entailment. It is also possible that the entailment here might mean "will" because he said "after me"[71][148] in order not to contradict entailment, which, if it takes place with its correct conditions, becomes inevitable and cannot be renounced.
Foods
Once, Ayyub bin Noah asked Imam al-Hadi (a.s.) about buffalo. He said, 'The people of Iraq say it has been metamorphosed- which means that its meat is unlawful to eat.'
Imam al-Hadi (a.s.) replied to him saying, 'Have you not heard the saying of Allah, (And two of camels and two of cows)[72][149]?' Imam al-Hadi (a.s.) refuted this spuriousness and proved that the buffalo was a kind of cow and not a metamorphosed animal.
Judgment
Ja'far bin Eesa said, 'I wrote to Abul Hasan (al-Hadi) (a.s.) asking that, if a woman dies and her father claims that he has lent her some things and some slaves, is his claim accepted without evidence?'
Imam al-Hadi (a.s.) replied that the father's claim might be accepted without evidence. I also wrote to him, 'If the husband of the dead woman, or his father or mother claim, like her father does, that they have lent her some things or some slaves, are they considered like her father in the claim?' Imam al-Hadi (a.s.) wrote, 'No.'[73][150]
Penalties
1. Al-Hasan bin Ali bin Shu'bah narrated that Abul Hasan the Third (a.s.) said, 'As for a man who confesses sodomy, if there is no evidence proved against him, but he willingly confesses his guilt against himself, and if the Imam, who is from Allah, is to punish on behalf of Allah, he can pardon on behalf of Allah. Have you not heard the saying of Allah, (This is Our free gift, therefore give freely or withhold without reckoning)?'[74][151]
This tradition shows clearly that a legal Imam, who is appointed by Allah, may pardon whoever confesses sodomy against himself, though he has the right to punish for that. However, if one is proved by clear evidence that he has committed sodomy, the Imam is not to pardon him.
2. Ja'far bin Rizqillah said, 'Some Christian man, who committed adultery with a Muslim woman, was brought to al-Mutawakkil, the Abbasid caliph, in order to be punished. When the caliph wanted to punish the man, the man converted to Islam. Yahya bin Aktham said, 'His faith (in Islam) cancelled his polytheism and sin.' Some other person said, 'He is to be punished with three penalties.' Another one said, 'He is to be punished with so-and-so.' Then, al-Mutawakkil ordered his men to ask Imam Abul Hasan (al-Hadi) about his opinion on the matter and the Imam said, 'He (the sinner) is to be hit until he dies.' Yahya and the rest of jurisprudents denied this fatwa and asked al-Mutawakkil to write to Imam al-Hadi (a.s.) and ask him for the evidence he depended on in his fatwa. Al-Mutawakkil wrote to Imam al-Hadi (a.s.) and Imam al-Hadi (a.s.) replied, 'But when they saw Our punishment, they said: We believe in Allah alone and we deny what we used to associate with Him. But their faith could not avail them when they saw Our doom. This is Allah's law which hath ever taken course for His bondmen. And then the disbelievers will be ruined).'[75][152] Then, al-Mutawakkil ordered the sinner to be hit and he was hit until he died.'[76][153]
Imam al-Hadi (a.s.) depended on the Book of Allah in issuing his fatwa that made al-Mutawakkil and the jurisprudents feel astonished at his abundant knowledge.
Disbelief of the Excessive
The Shia unanimously believe that the excessive are unfaithful and impure and so it is permissible to kill them. It was narrated that Imam al-Hadi (a.s.) said to one of his companions, 'If you see one of them (the excessive) alone, you break his head with a stone.'[77][154] We shall talk in details about them in one of the coming chapters.
We have mentioned above a few examples of Imam al-Hadi's jurisprudence. The questions he was asked showed that he was the highest authority of fatwas in the Islamic world at his time and he had great scientific treasures of knowledge in the Islamic laws.
Theological Arguments
At the age of Imam al-Hadi (a.s.) many doubts and illusions spread about the basics of Islam. The beginning was during the Umayyad rule that paved the way for the spread of deviant and misguiding thoughts and concepts. The Umayyads encouraged those misguiding cultures which spread more strongly during the Abbasid rule. Muslim ulama', at the head of whom were the Imams of the Ahlul Bayt (s), resisted and confuted the atheistic opinions and thoughts using irrefutable, scientific evidences. All these are recorded in the books of "argumentation" written by Shia scholars to prove the struggle of their Imams in supporting Islam and fighting against disbelief and atheism. Here we mention some examples transmitted from Imam al-Hadi (a.s.) in this concern.
The Impossibility of Seeing Allah
Ahmad bin Isaaq wrote to Imam al-Hadi (a.s.) asking him about (the possibility of) seeing Allah and what people said in this regard. Imam al-Hadi (a.s.) replied, 'seeing is not possible if there is no air (space) between the seer and the seen thing through which sight goes through. If there is no air and no light between the seer and the seen thing, there will be no sight. When the seer equals the seen thing in the cause of sight between them, sight takes place, but those who compare the seer (man) to Allah, they are mistaken because they liken Allah to man.for effects must relate to causes.'[78][155]
Imam al-Hadi (a.s.) proves the impossibility of seeing where there is no air (space) and light, because the eye sees through these two means; air and light, otherwise, seeing is impossible and these two powers cannot see Allah the Almighty because they are limited possibilities that cannot see the great power that created and managed these amazing worlds and universes with all their wonders.
The system of seeing sees things when they equal the seer in the possible aspect of seeing, and if there is no equality between them, there will be no sight. Prophet Moses tried his best to see Allah;
(And when Musa came at Our appointed time and his Lord spoke to him, he said: My Lord! show me (Thyself), so that I may look upon Thee. He said: You cannot (bear to) see Me but look at the mountain, if it remains firm in its place, then will you see Me; but when his Lord manifested His glory to the mountain He made it crumble and Musa fell down in a swoon; then when he recovered, he said: Glory be to Thee, I turn to Thee, and I am the first of the believers).[79][156]
Prophet Moses (a.s.) received the words of Allah and his soul longed and wished to see his Lord, but he forgot who and what he was when he asked for that which no human being in the earth was allowed or could bear this great seeing. However, Prophet Moses (a.s.) was occupied by his great longing and forced by wish until the decisive words of Allah woke him up, (You cannot (bear to) see Me). Then the Great Creator pitied His prophet and taught him why he could not see Him, (but look at the mountain, if it remains firm in its place, then you will see Me). The mountain is firmer and more fixed, though less sensitive and responsive than man but nevertheless, (when his Lord manifested His glory to the mountain He made it crumble). Prophet Moses (a.s.) understood the awe of the situation and fell in a swoon, and when he woke up, said, (Glory be to Thee, I turn to Thee, and I am the first of the believers).[80][157]
See how Imam al-Hadi (a.s.) spoke with his Lord with these bright words, showing the extent of his recognition of Allah the Almighty: '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.'[81][158]
Impossibility of Embodiment
It is impossible for the Necessary Being to be described with features of embodiment because this is an aspect of possible beings, which need, for their existence a cause, and for their non-existence a cause, because they are created things. In many traditions Imam al-Hadi (a.s.) confuted those who believed in embodiment. Here are some of these traditions:
1. As-Saqr bin Abu Dalf said, 'I asked Abul Hasan Ali bin Muhammad about monotheism and said to him that I believed in that which Hisham bin al-Hakam believed. He believed in embodiment before his guidance. The Imam (a.s.) became angry and said, 'What do you have to do with the saying (belief) of Hisham? He, who claims that Allah has a body, is not from us and we are free from him in this world and in the afterworld. O ibn Abu Dalf, body (substance) is created and it is Allah Who has created and embodied it.'[82][159]
2. Hamza bin Muhammad said, 'I wrote to Abul Hasan (a.s.) asking him about the body and the shape (of Allah) and he wrote to me, 'Glory be to Him, Whom nothing is like neither in body nor in shape.'[83][160]
3. Ibrahim bin Muhammad al-Hamadani narrated, 'I wrote to the man (he meant Abul Hasan) saying to him, 'With us there are some of your followers who have disagreed on monotheism. Some of them say (Allah is) "a body" and some say "shape".' He wrote saying, 'Glory be to Him Who can not be limited, and can not be described. Nothing is like Him and He is the Hearing, the Knowing.'[84][161]
It is impossible to describe Allah the Almighty with the limits of the created things and it is impossible to describe Him with multiplicity of aspects because His attributes are His very essence as theologians have proved.
Impossibility of Describing Allah
Imam Abul Hasan al-Hadi (a.s.), in his talk with al-Fatah bin Yazeed al-Jirjani, declared the impossibility of describing the Wise Creator with any attribute that might cover his essence and truth. He said, 'The Creator is not described except with that which He Himself had described Himself with. How can the Creator, Whom senses fail to conceive, minds to arrive at, imaginations to contain, and sights to surround, be described? Exalted is He above what describers say, and glorified is He above what depicters describe. He is far in His nearness, and near in His farness. He has adapted the "how" that it is not said (for Him) how, and has adapted the "where" that it is not said (for Him) where. He is out of how and where. He is Only, One, Eternal, Absolute. He begetteth not, nor was begotten, and there is none comparable unto Him. Glory be to Him. Or how is Muhammad (blessings be on him and on his progeny) described in his essence where Allah the Sublime compared him with His own name, participated him in His gift, and promised whoever obeyed him to be rewarded for his obedience when He said, (and they did not find fault except because Allah and His Messenger enriched them out of His grace)?[85][162]
It relates the saying of those who give up His obedience and He tortures them between the covers of Hellfire and its garments of tar, (O would that we had obeyed Allah and obeyed the Messenger).[86][163]
Or how are those (the Ahlul Bayt), whom Allah the Sublime compared their obedience with the obedience of His messenger, described in their essence when He said, (O you who believe! obey Allah and obey the Messenger and those in authority from among you),[87][164] and (and if they had referred it to the Messenger and to those in authority among them),[88][165] and, (Surely Allah commands you to make over trusts to their owners),[89][166] and, (so ask the followers of the reminder if you do not know)?[90][167]
O Fatah, as Allah, glory be to Him, the messenger, the guardian (Imam Ali), and the sons of Fatima (the infallible Imams) can not be described, neither can a believer who believes and submits to our matter be.'[91][168]
The tradition shows the impossibility of describing Allah in a way that expresses His very essence and truth. It is the same for the Prophet (S) and the infallible Imams and even a believer who loyally submits and believes in the Ahlul Bayt (s), for descriptions fail to surround a believer's noble tendencies and virtuous qualities.
Monotheism
Imam al-Hadi (a.s.) was asked about the truth of monotheism and he said, 'Allah the Almighty was still alone nothing with Him, and then He created things skillfully, and chose names for Himself. Names and words are still with Him since eternity.
Allah was and is still existent. Then He formed what He willed and nothing can repel His will or delay His determination.'[92][169]
source : http://abna.ir/
