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]
Refuting of Compulsion and Free Will
Perhaps one of the most wonderful intellectual and scientific traditions transmitted from Imam al-Hadi (a.s.) was this letter that he sent to the people of Ahwaz (in Iran) in which he refuted the concept of "compulsion" that the Ash'arites adopted and spread when they said that man was compelled into his actions and he had no will or option. He also refuted the concept of "free will" that the Mu'tazilites believed in saying that Allah had authorized people in their actions due to their will and there were no will or power over them. After refuting these two concepts, Imam al-Hadi (a.s.) proved with irrefutable, scientific proofs the concept of "the matter between the two matters; a moderate concept between compulsion and free will", which was the concept adopted by the Imams of the Ahlul Bayt (s) and by their followers. This letter was one of the best discussions in this concern. Imam al-Hadi (a.s.) wrote in this letter: 'From Ali bin Muhammad, peace, mercy, and blessings of Allah be upon you and upon whoever follows the guidance. Your letter came to me and I understood what you mentioned of your disagreement in your religion, your plunging in the matter of "fate", the belief of some of you in "compulsion", and others in "free will", and the disagreement, separation, and enmity among you because of that. Then you asked me about that and to explain it you. I understood all that.
Know, may Allah have mercy on you, that we looked up in the abundant traditions and news and we found, for all Muslims who understand from Allah, them (traditions) not free from two meanings; either truth that is to be followed or falsehood that is to be avoided. The nation has agreed unanimously with no disagreement between them that the Qur'an is the truth that has no doubt in it for Muslims of all sects.
Their agreement is the proof of the Book and that they are right and guided due to the saying of the messenger of Allah (peace be upon him and on his progeny), "My nation does not agree on deviation." He told that what the entire nation agreed on is truth when no group disagrees with another. The Qur'an is the truth that there is no difference between them (Muslims) in its revelation and truthfulness. So when the Qur'an witnesses the truthfulness of some news but a group of the nation denies it, they should acknowledge it as a necessity, for basically the nation has agreed unanimously on the truthfulness of the Qur'an, and if they deny, this requires them to be out of the (Muslim) nation.'
Imam al-Hadi (a.s.) says in this passage that Muslims must refer to the Qur'an, which falsehood shall not approach from before it nor from behind it, in the matters they disagree on and see that which agrees with the Qur'an is the truth and that which contradicts it is falsehood. Whoever believes this falsehood will be out of Islam.
He added, 'The first news that is proved, witnessed, and confirmed by the Book is the saying of the messenger of Allah (SwT), 'I leave to you the two weighty things; the Book of Allah and my household. You shall not go astray as long as you keep to them. They shall not separate until they shall come to me at the pond (in Paradise).' We found the evidences of this tradition in the Book of Allah where Allah said,
(Only Allah is your Vali and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow. And whoever takes Allah and His messenger and those who believe for a guardian, then surely the party of Allah are they that shall be triumphant).[93][170]
All Muslim sects narrated traditions that Amir'ul- Mu'minin (a.s.) had given his ring as charity while he was bowing in prayer and Allah praised him for that and revealed this verse. We found the messenger of Allah (SwT) saying, 'Whoever I was his guardian, Ali is to be his guardian' and (addressing Imam Ali), 'You are to me as was Aaron to Moses but there will be no prophet after me' and, 'Ali repays my debts, carries out my promises, and he is my caliph over you after me'.
The tradition indicated clearly the caliphate of Imam Ali (a.s.) after the Prophet (S) and that there was no one worthier of the Prophet (S) than Imam Ali (a.s.), the pioneer of intellectual and civilizational development in the earth.'
Imam al-Hadi (a.s.) added, 'The first tradition, from which these traditions were derived, is a true tradition that all Muslims have agreed on with no disagreement among them. It also conforms to the Book. When the Book witnesses the truthfulness of these traditions besides other evidences, then the nation has to acknowledge them as a necessity, for their evidences are clear in the Qur'an and they conform to the Qur'an and the Qur'an conforms to them. Moreover, the truth of these traditions were transmitted from the messenger of Allah (SwT) through the truthful (infallible Imams) and narrated by known, reliable people.
Therefore, following these traditions is obligatory on every believing man and believing woman, and no one deviates except the obstinate. That is because the sayings of the messenger of Allah (SwT) and his progeny are connected with the sayings of Allah, as in this verse,
(Surely (as for) those who speak evil things of Allah and His Messenger, Allah has cursed them in this world and the hereafter, and He has prepared for them a chastisement bringing disgrace).[94][171]
We found the like of this verse in this saying of the messenger of Allah (SwT), 'He, who harms Ali, harms me, and who harms me harms Allah, and whoever harms Allah is about to be revenged on (by Allah)'[95][172] and his saying, 'He, who loves Ali, loves me, and who loves me, loves Allah'[96][173], and, '.in bani Wulay'ah.I will send to them a man who is like myself. He loves Allah and His messenger and Allah and His messenger love him. O Ali, get ready to march to them!', and his saying on the day of Khaybar, 'Tomorrow, I will send to them a man who loves Allah and His messenger, and Allah and His messenger love him. He is brave and not a runaway. He shall not come back until he shall conquer by the will of Allah.'[97][174]
The messenger of Allah (SwT) confirmed the conquer before the marching. The companions of the messenger of Allah looked forward to that, but on the next day, the messenger of Allah (SwT) sent for Ali and sent him at the head of the army. He singled him out with this virtue and called him "brave and not a runaway". Allah called him "a lover of Allah and His messenger" and informed that Allah and His messenger loved him.
We just introduced this explanation as evidence and confirmation to what we want to say about the matter of "compulsion and free will" and "the matter between the two matters". We ask Allah for help and assistance and on Him we rely in all our affairs. We begin with the saying of Imam as-Sadiq (a.s.), 'It is neither compulsion nor free will but it is a position between the two positions. It is the soundness of creation, freedom, enough time, equipment, and the cause that provokes a doer towards his doing.' These are five things with which Imam as-Sadiq (a.s.) grouped the items of virtue. If someone lacks one of these items, obligations are not required from him. Imam as-Sadiq (a.s.) informed of the necessary thing that people must know and the Book confirmed it. The clear verses of the Qur'an and the messenger of Allah proved it.
The messenger of Allah and his progeny do not exceed by their sayings the limits of the Qur'an. If traditions conform to the Qur'an and agree with its proofs, following them is obligatory and no one violates them except the people of intransigence. When we pondered on the saying of as-Sadiq about "the position between the two positions" and his denying of "compulsion and free will", we found the Book proving and confirming his saying, besides that there was another saying by him confirming the first one. Once, as-Sadiq was asked, 'Has Allah forced His people to commit sins?' He said, 'He (Allah) is more just than this.' It was said to him, 'Has He, then, completely authorized them to do that (commit sins)?' He said, 'Allah is mightier and more omnipotent over them than this.'
It was narrated that he said, 'People, in fate, are of three kinds; one claims that people are authorized to do as they like and thus he deems Allah weak in His authority, and this one will perish. The other one claims that Allah forces people into sins and charges them with what they are unable to do, and this one mistakes Allah and he will perish. And one claims that Allah charges people with what they are able to do and does not charge them with what they are unable to do, so when this one does good, he thanks Allah and when he does wrong, he asks Allah to forgive him and this is a true Muslim.' As-Sadiq (a.s.) told that he, who believed in "compulsion" or "free will", opposed the truth. I have already explained "compulsion" and "free will" and that whoever believed in them is wrong, and therefore the truth is "the position between the two positions".'
I give example on each topic to explain the meaning for requesters and make research easier. These examples are confirmed by the Qur'anic verses and proved true by men of understanding. We ask Allah for success and perfection.
'As for "compulsion", it is the belief of those who claim that Allah forces people into committing sins and disobediences and then He punishes them for that. Whoever believes in this concept wrongs Allah, falsifies Him and denies His saying, (and your Lord does not deal unjustly with anyone)[98][175] and, (This is due to what your two hands have sent before, and Allah is not in the least unjust to the servants)[99][176] and, (Surely Allah does not do any injustice to men, but men are unjust to themselves)[100][177] besides many other verses regarding this. He, who claims he is forced into disobedience, ascribes his sins to Allah and considers Allah as unjust in punishing him.
Whoever considers Allah as unjust denies His Book, and whoever denies His Book must be an unbeliever due to the consensus of the nation. The example of this is like the example of a man having a slave, who neither possesses himself nor does he have any property at all. The lord knows this about his slave; nevertheless, he orders the slave to go to the market to bring him something but without giving him the price of that thing. The lord knows well that that something has an owner that no one can take that thing from him except after paying the price. The lord of the slave considers himself as just, fair, wise, and free from any kind of injustice.
He threatens his slave with punishment if he does not bring him that thing, though he knows well that no one can take that thing except after paying its price and the slave does not have the price. When the slave comes back to his lord unsuccessfully, his lord becomes angry at him and punishes him. If the lord is just and fair in his judgment, he should not punish his slave; otherwise, he shall be considered as unjust and oppressive, and if he does not punish his slave, he shall contradict himself and be a liar for he has threatened his slave with punishment. So lying and oppression contradict justice and wisdom. High Exalted is He above what they say!
'Whoever believes in "compulsion" or in what leads to "compulsion" considers Allah as unjust and oppressive if He punishes those whom He forces into committing sins. Whoever claims that Allah forces His people into their doings must say that Allah should not punish them, and whoever claims that Allah does not punish sinners denies Allah when He says,
(Yea, whoever earns evil and his sins beset him on every side, these are the inmates of the fire; in it they shall abide)[101][178] and, ((As for) those who swallow the property of the orphans unjustly, surely they only swallow fire into their bellies and they shall enter burning fire)[102][179]
and, ((As for) those who disbelieve in Our communications, We shall make them enter fire; so oft as their skins are thoroughly burned, We will change them for other skins, that they may taste the chastisement; surely Allah is Mighty, Wise)[103][180]
and many other sayings in different verses. Thus, whoever denies the threat of Allah must be an unbeliever and be one of those about whom Allah has said, (Do you then believe in a part of the Book and disbelieve in the other? What then is the reward of such among you who do this but disgrace in the life of this world, and on the day of resurrection they shall be sent back to the most grievous chastisement, and Allah is not at all heedless of what you do).[104][181]
We say that Allah the Almighty rewards people for their doings and punishes them for their doings that they do with their will and ability He has given to them. He has enjoined them to do some things and forbidden them from doing some other things. He says in His Book,
(Whoever brings a good deed, he shall have ten like it, and whoever brings an evil deed, he shall be recompensed only with the like of it, and they shall not be dealt with unjustly)[105][182] and, (On the day that every soul shall find present what it has done of good and what it has done of evil, it shall wish that between it and that (evil) there were a long duration of time; and Allah makes you to be cautious of (retribution from) Himself; and Allah is Compassionate to the servants)[106][183] and, (This day every soul shall be rewarded for what it has earned; no injustice (shall be done) this day).[107][184]
These clear verses refute "compulsion" and deny whoever believes in it. There are many other verses like these ones but we do not mention them in order not to expatiate. We pray to Allah for success.
'As for the concept of "free will", which Imam as-Sadiq (a.s.) refuted, it is the concept of saying that Allah the Almighty has authorized His people to choose His enjoinments and prohibitions and He neglected them. The infallible Imams of the Prophet's progeny say that if Allah has authorized people and neglected them, then he must be pleased with what they choose and they deserve reward for that and should not be punished for sins they commit if indeed there is negligence. This belief (of free will) has two meanings; the first is that people have defeated Allah and forced Him, willingly or unwillingly, to accept their choices; and this shows that He is weak, or He has failed to make them worship Him through the enjoinments and prohibitions according to His will, whether they wanted or not, and therefore, He authorized them to choose His enjoinments and prohibitions according to their wills when He failed to make them worship according to His will, and so He gave them the option in choosing faith or unfaith.
It is like a man who buys a slave to serve him, acknowledge his favor, submit to his lordship, follow his orders, and refrain from his prohibitions. The lord of the slave claims he is mighty and wise. The lord orders his slave to do things and forbids him from doing other things. He promises the slave of great rewards if he follows his orders and threatens him with severe punishments if he disobeys. The slave contradicts the will of his lord and does not submit to his orders and prohibitions. Whatever the lord orders or forbids the slave to do or not to do, the slave does not obey but follows his own will and tendency and not his lord's. The lord is not able to make the slave act according to his will, and so he lets him free to choose by his own will and tendency and accepts whatever he does. One day, the lord sends the slave to do something for him. The slave carries out that thing according to his tendency and not to his lord's.
When he comes back, the lord finds that the slave has done unlike what he (the lord) wants. He says to him, 'Why did you do unlike what I have asked you to do?' The slave says, 'I depended on your authorization to me and did as I liked.' An authorized one is free in his doing; therefore, "free will" is impossible for people towards their Lord.'
Free will is the belief that Allah has left His people free to do as they like and that Allah has no relation in people's doings. The Imam (a.s.) refuted this belief with clear proofs and said it was impossible. He added,'It is, due to that, that the lord of the slave is either able to make the slave follow his orders and refrain from his prohibitions according to his will and not to the slave's will, and to give him ability as much as that which he orders him to do and forbids him from. If he orders him to do something and forbids from doing another thing, he should tell him the reward and punishment for each.
He should warn him against his punishment and encourage him towards his reward so that the slave will know the power of his lord through the power the lord has given to the slave himself that makes him able to follow his orders, refrain from his prohibitions, approve his encouragement, and keep off his warning. Thus, the lord will be just and fair to the slave and his excuse in pardoning and warning will be clear. Then, if the slave follows his lord's orders, he shall be rewarded by him, and if he does not refrain from his prohibitions, he shall be punished. The second meaning is that the lord is unable to punish the slave and make him follow his orders and so he lets the slave free to do good or bad, to obey or disobey. This inability disproves might and deity and makes "enjoining of the right and forbidding from the wrong" vain. It contradicts the Holy Book where Allah says,
(and He does not like ungratefulness in His servants; and if you are grateful, He likes it in you)[108][185] and, (be careful of (your duty to) Allah with the care which is due to Him, and do not die unless you are Muslims)[109][186] and,
(And I have not created the jinn and the men except that they should serve Me. I seek no livelihood from them, nor do I ask that they should feed Me)[110][187] and, (And serve Allah and do not associate any thing with Him)[111][188] and, (Obey Allah and His Messenger and do not turn back from Him while you hear).[112][189]
He, who claims that Allah has entrusted His orders and prohibitions to His people, describes Allah as unable and consequently He must accept all that which His people do whether good or bad. This one also denies the orders, prohibitions, warnings and threatening of Allah. When one claims that Allah has entrusted all that to man, it means that man is free to believe or disbelieve and he shall not be blamed for his decision. He, who believes in "free will" in this meaning, denies the orders, prohibitions, warning, and threatening of Allah and he is one of those who are included in this verse,
(Do you then believe in a part of the Book and disbelieve in the other? What then is the reward of such among you as do this but disgrace in the life of this world, and on the day of resurrection they shall be sent back to the most grievous chastisement, and Allah is not at all heedless of what you do).[113][190] Allah is too far above that which the people of "free will" believe in.'
After refuting the concepts of "compulsion" and "free will", Imam al-Hadi (a.s.) proved the concept of "the matter between the two matters" which was the theory of the infallible Imams of the Ahlul Bayt (s). He said, 'But we say: Allah the Almighty created people by His power and gave them the ability of obeying Him. He ordered them to do what He wanted and forbade them from what He wanted. He accepted from them their obedience to His orders and He was pleased by it, and He prohibited them from disobeying Him, dispraised the disobeyers, and punished them for that. Allah has the choice of enjoining His people on doing some things that He is pleased with and forbidding them from other things that He hates. He punishes for disobediences due to the ability he has given to His people by which they can obey Him and avoid His prohibitions because He is just, fair, wise, and has clear excuses.
He chooses from among His people as He wills to inform of His mission and authority over people. He chose Muhammad (a.s.) and sent him with His mission to His creation, but some unbelievers from (Muhammad's) people said out of envy and haughtiness, (Why was not this Qu'ran revealed to a man of importance in the two towns).[114][191] They were Umayyah bin Abussalt and Abu Mas'oud ath-Thaqafi. But Allah refuted their sayings and thoughts when revealing, (Will they distribute the mercy of your Lord? We distribute among them their livelihood in the life of this world, and We have exalted some of them above others in degrees, that some of them may take others in subjection; and the mercy of your Lord is better than what they amass).[115][192]
'Therefore, He enjoined on what He liked, and forbade from what He disliked. He would reward whoever obeyed Him and would punish whoever disobeyed Him. If Allah entrusted His affairs to His people, He would permit Quraysh[116][193] to choose Umayyah bin Abussalt or Abu Mas'oud ath-Thaqafi for they were preferred by Quraysh to Muhammad (a.s.).
When Allah disciplined the believers by saying, (And it behooves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Messenger have decided a matter),[117][194] He did not allow them to choose according to their desires, and He did not accept from them except to follow His orders and avoid His prohibitions that had been informed by those, whom He had chosen (as prophets). He, who obeyed Him, was guided, and he, who disobeyed Him, deviated and went astray and would not be excused because he had the ability to obey Allah's orders and avoid His prohibitions; therefore, Allah prevented a disobeyer from His reward and He would punish him instead.'
Imam al-Hadi (a.s.) proved in the previous paragraphs the theory of "the matter between the two matters" that the Imams of the Ahlul Bayt (s) believed in. This concept was established on a firm basis of understanding, intellect, and logic. Grand Ayatollah al-Khoei, in his studies on Usul, proved the matter. He said, 'The matter is not a matter of worship, but the medium way, by which the problem of "compulsion and free will" can be solved, is limited to it. Deeds of people depend on two sides; the first is their lives, abilities, knowledge, and the like, and the second is their wills and doings. The first side is from Allah and connected to His Eternal Being and is submissive to Him. It is the very connection and submission itself and not something with this connection and submission. In this light, if Allah the Almighty stops that for a moment, surely life will stop.
The second side is from people. Supposing the existence of the first side, it is connected with the second one in its essence and branched with it naturally. Hence, no deed comes from man except by the correlation of these two sides. But, if one side prevails, no deed is achieved. On this base, it is true to ascribe deeds to Allah and to man. To explain this point, we give examples to show the difference of the concepts of "compulsion" and "free will" from the theory of the Twelver Shia. A deed of man comes in three kinds: First, the deed that comes without man's will and choice; as when we suppose that there is someone with a trembling hand who is unable to control his hand. If his master ties a sword in his trembling hand, supposing that there is someone lying beside him, though this man knows that when the sword slips from his hand and falls on that sleeping person, it will kill him, naturally this deed is not from his will and choice. Reasonable people see that he is not responsible for this deed and he is not to be blamed for it. The one, who is responsible and to be blamed for that, is the one who ties the sword to that man's hand. This is the theme of the theory of "compulsion".
Second, the deeds that come from man by his will, choice, and independency with no need to resort to any other than him; it is like when we suppose that a master gives a sword to a free person who is free to do what he wants and able to move his hand freely. In this case, if this person commits a murder in the outside, he himself will be responsible for that murder and not the giver of the sword, though the giver of the sword knows that giving the sword to that person leads to a murder, and besides that, he can take the sword from that person whenever he wants; nevertheless, the murder cannot be imputed to the giver of the sword but to that person who was free in moving his hand with no external influence. This is the theme of the theory of "free will".
Third, the deeds that come from man by his choice and power, though he is not independent by himself but in need of other than him, so that if the aid of that other one stops at any time, his deeds will stop definitely; as an example we suppose that the master has a paralyzed slave that is unable to move. The master connects an electric current to the slave's body to arouse power in his muscles and make him able to move and act. The master holds the control of the electric current, which gives power to the slave's body at all time, with his hand that if he cuts the current for a moment, the power will be cut from the slave's body and he becomes unable to move.
On this base, if the master connects that power to the slave's body and the slave goes by his will and kills someone where the master knows what the slave does, in this case this deed is imputed to both of them; to the slave because he is able to or not to do that deed as he wills after power is connected to his body, and to the master because he gives power to the slave even at the time of committing that murder though he is able to cut that power from the slave at any time he wants. This is the theme and fact of the theory of "the matter between the two matters".'[118][195]
We come back again to the tradition of Imam al-Hadi (a.s.). He says,'The matter between the two matters is neither "compulsion" nor "free will". It is this what Amir'ul- Mu'minin (a.s.) told Abayah bin Rub'iy al-Asadi about when he asked him about the ability by which man could stand up, sit down, and act. Amir'ul- Mu'minin (a.s.) said to Abayah, 'You asked about ability. Do you have it without Allah or with Allah?' Abayah kept silent and did not know what to say. Imam Ali (a.s.) said, 'If you say that you have it with Allah, I will kill you, and if you say that you have it without Allah, I will kill you.' Abayah said, 'Then what shall I say, O Amir'ul- Mu'minin?'
Imam Ali (a.s.) said, 'You say that you have it by Allah Who has it without you. If He makes you possess it, it is from his favor, and if He deprives you of it, it is from His trial for you. He is the Possessor of what He makes you possess, and He is the Powerful over what He gives you power in. Do you not hear people asking (Allah) for ability and power when they say: there is no ability and power save in Allah (la hawla wela quwwata illabillah)?' Abayah said, 'O Amir'ul- Mu'minin, what does it mean?' Imam Ali (a.s.) said, 'There is no ability to keep away from disobediences save by the preservation of Allah, and we have no power to obey Allah save by the assistance of Allah.' Abayah jumped and kissed Imam Ali's hands and feet.'
Imam al-Hadi (a.s.) added, 'It is narrated from Amir'ul- Mu'minin (a.s.) that one day Najda came to him asking about how to know Allah. He asked, 'O Amir'ul- Mu'minin, with what you have known your Lord?' Imam Ali (a.s.) said, 'With the thinking that has empowered me and the mind that has led me.' Najda said, 'Are you molded into that? (i.e., Is this thinking forced upon you)' Imam Ali (a.s.) said, 'If I am molded into that, I shall not be praised for good deeds and blamed for bad deeds, and so a good doer shall deserve blame more than a wrongdoer. I know that Allah is Eternal, Everlasting and anything other than Him is transient and mortal. The Eternal, Everlasting One is not like a transient creature.' Najda said, 'I see you have become wise.' Amir'ul- Mu'minin (a.s.) said, 'I am free to choose. If I commit a bad deed instead of good deed, I shall be punished for it.'
It is also related that Amir'ul- Mu'minin (a.s.) said to a man who asked him after coming back from Sham, 'O Amir'ul- Mu'minin, tell us about our marching to Sham! Is it by the fate of Allah?' Amir'ul- Mu'minin (a.s.) said, 'O sheikh (old man), yes. You do not ascend up a hill or descend a valley unless it is by the will and fate of Allah.' The old 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! Allah has rewarded you for your marching as you march, for your resting as you rest, and for your going back as you go back. 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 shall not be blamed and a good doer shall not be rewarded. A good doer shall be worthier of being blamed than a guilty one, and a guilty one shall 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 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 old man got up, kissed Imam Ali's head, and recited some verses of poetry praising him.
'Amir'ul- Mu'minin proved what complied with the Book and he denied "compulsion" and "free will" and showed that whoever believed in them denied the Book of Allah and was unbeliever. We seek the protection of Allah from deviation and disbelief. We believe neither in compulsion nor in free will, but we believe in "the matter between the two matters" that is the trial of the ability which Allah has given to us in order to worship Him with it as the Book witnessed and the pure Imams of the Prophet's progeny (peace be upon them) believed in.'
Imam al-Hadi (a.s.) gave an example by saying, 'The example of the trial of ability is like the example of a man who possesses a slave and he has a lot of money. He wants to try his slave though he knows what his slave shall do. He gives the slave some of his money and agrees on certain conditions with him. He orders him to spend the money on some things and forbids him from other things that he (the master) does not like. He orders him to avoid them and not to spend from his money on those things, though money is spent in both sides.
The slave spends some money in obeying the master and seeking his pleasure, and some in the way he has forbidden. The master houses the slave in a temporary house and informs him that he shall not live in this house forever but he shall live in another house, which the master will take him to, where there shall be eternal reward and eternal punishment. If the slave spends the money in the way that the master has ordered him to do, he shall be rewarded with the eternal reward as his master has promised to reward him in the other house that he will take him to, and if he spends the money in the way that his master has forbidden him from, he shall be punished with eternal punishment in the eternal house. The master determines a limit for that. It is the abiding in the first house.
When the limit is reached, the master changes the slave and the money, though he is still the owner of the slave and money in all times but he has promised that he shall not deprive the slave of that money as long as he lives in that house until he completes his abiding in it. The master fulfils the desires of the slave because justice, loyalty, fairness, and wisdom are from the qualities of the master. If the slave spends that money in the way he is ordered to, the master shall carry out his promise to him by rewarding him with eternal bliss in an everlasting house, and if he spends the money in the way he is forbidden from and contradicts the orders of his master, he shall be punished with the eternal punishment that the master has warned him of.
Doing so, the master is not unjust to the slave because he has pre-informed him that he will carry out his promise and threat to him. It is for this reason that the master is described as mighty and omnipotent. The master is Allah the Almighty, the slave is man, money is the vast power of Allah, the trial is the showing of wisdom and might, the temporary (transient) house is the worldly life, the sum of money that the master has given to the slave is the ability that man has, and the way Allah has ordered the money to be spent in is the ability of following the prophets and acknowledging what they have brought from Allah the Almighty.
The ways Allah has forbidden are the ways of Iblis, the promise of the eternal bliss is the Paradise, the transient house is this life, and the other house is the everlasting house that is the afterlife. The moderate concept between "compulsion" and "free will" is the trial and test of the ability that the slave has been given. It is explained in the five examples which Imam as-Sadiq (a.s.) has mentioned that they have had all virtues. I shall interpret them using proofs from the Qur'an and reason, insha'Allah.'
This example presented by Imam al-Hadi (a.s.) is clear that man has full control over his will and choice. When man obeys Allah, he obeys Him out of his satisfaction and choice and he is not forced into it, and when he disobeys his Lord, he does so by his will and choice too. On the basis of this choice, the concept of "the matter between the two matters" is based, which is the concept that has been adopted by the infallible Imams of the Ahlul Bayt (a.s.).
Imam al-Hadi (a.s.) added, 'As for the saying of as-Sadiq (a.s.), it means the perfection of man's morals, the perfection of senses, constancy of mind, discernment, and eloquence. Allah says, (And surely We have honored the children of Adam, and We carry them in the land and the sea, and We have given them of the good things, and We have made them to excel by an appropriate excellence over most of those whom We have created).[119][196]
Allah informs that He has preferred man to all His creatures of animals, beasts, sea creatures, birds, and all living creatures by virtue of reason and speaking. Allah says, (Certainly We created man in the best make),[120][197] and, (O man ! what has beguiled you from your Lord, the Gracious one, Who created you, then fashioned you, then proportioned you, into whatever form He pleased He constituted you),[121][198] and in many other verses.
The first blessing of Allah for man is the soundness of his mind and his preference to all creatures with the perfection of his mind and the faculty of speaking. Every living creature in the earth is independent in its senses and complete in its being, but man is preferred by the faculty of speaking to all other sensitive creatures. It is for this faculty of speaking that Allah has made man prevail over all creatures. Man is the commander while other creatures are submissive to him. Allah says,
(thus has He made them subservient to you, that you may magnify Allah because He has guided you aright)[122][199] and, (And He it is Who has made the sea subservient that you may eat fresh flesh from it and bring forth from it ornaments which you wear)[123][200] and, (And He created the cattle for you; you have in them warm clothing and (many) advantages, and of them do you eat. And there is beauty in them for you when you drive them back (to home), and when you send them forth (to pasture). And they carry your heavy loads to regions which you could not reach but with distress of the souls).[124][201]
For that, Allah invited man to follow His orders and obey Him by preferring him through straightening his shape and giving him the faculty of speaking and knowledge after giving him the ability of carrying out what He has ordered him to do. Allah says,
(Therefore be careful of (your duty to) Allah as much as you can, and hear and obey)[125][202] and, (Allah does not impose upon any soul a duty but to the extent of its ability),[126][203] and, (Allah does not lay on any soul a burden except to the extent to which He has granted it),[127][204] and in many other verses. If Allah deprives man of one of his senses, He exempts him from his duty by that sense. Allah says, (No blame is there upon the blind nor any blame upon the lame nor any blame upon the sick).[128][205]
Allah has exempted these persons from jihad and all duties that they cannot do. Rather, He has imposed on wealthy people to offer the hajj and pay the zakat for they have the ability of that. Allah has not imposed the hajj and zakat on poor people. He says, (and pilgrimage to the House is incumbent upon men for the sake of Allah, (upon) everyone who is able to undertake the journey to it),[129][206] and, (Those who put away their wives (by saying they are as their mothers) and afterward would go back on that which they have said, (the penalty) in that case (is) the freeing of a slave.and for him who is unable to do so (the penance is) the feeding of sixty needy ones).[130][207]
This proves that Allah has not imposed on His people what is beyond the ability He has given to them, nor forbidden them from what they have no ability to refrain from. This is the soundness of creation.
'And as for his saying "clearing the way", it means that there is no watch over man that prevents him from carrying out what Allah has ordered him to do. It is due to the saying of Allah about the disabled who are not free to act as Allah says, (Except the feeble among men, and the women, and the children, who are unable to devise a plan and are not shown a way).[131][208] He informs that a disabled one is not given a way and so he is not to be blamed if his heart is full of faith.
'As for the time limit, it is the age of man where he is required to seek knowledge, from the time he comes of age until death. He, who dies while seeking the truth and does not get perfection, shall be to good. Allah says, (and whoever goes forth from his house emigrating to Allah and His Messenger, and then death overtakes him, his reward is indeed with Allah).[132][209]
'Equipment are wealth and power by which man is be able to follow the commands of Allah. Allah says, (There is no way (of blame) against the doers of good).[133][210] Do you not see that Allah has accepted the excuse of those who have no further money to spend, but imposed on the people who have enough money and riding camels (or horses)[134][211] to go to the hajj and jihad? He has also accepted the excuse of the poor and imposed to them a share from the wealth of the rich. He has said, ((Alms are) for the poor who are confined in the way of Allah).[135][212] Allah has exempted them and has not charged them with what they are unable to do.
'As for his saying "the provoking cause", it is the intention that leads man to all his deeds. The sense of this intention is in the heart (mind). Whoever does a thing without intending it by his heart (sincerely) it shall not be accepted from him. Allah does not accept from man any deed except those with sincere intentions, and therefore He has said about hypocrites, (They say with their mouths what is not in their hearts, and Allah is best aware of what they conceal).[136][213] Then Allah revealed to His messenger (a.s.) a blame on the believer, (O you who believe! why do you say that which you do not do).[137][214]
If man says something and believes in it, his true intention makes him prove his saying by acting upon it, and if he does not believe in his saying, the truth of his saying shall not appear. Allah has accepted the true intention even if the action does not comply with the intention because of something that may prevent the person from achieving so, as Allah says, (.except he who is compelled while his heart is still content with faith)[138][215] and (Allah does not punish you for what is vain in your oaths, but He will punish you for what your hearts have earned).[139][216]
The Qur'an and the traditions of the Prophet (S) show that the heart is the possessor of all senses and it confirms their doings, and nothing invalidates what the heart confirms. This is the explanation of the five examples mentioned by as-Sadiq (a.s.) which determine "the position between the two positions". The two positions are "compulsion" and "free will". If these five items are found in a man, it is obligatory on him to do as Allah and His messengers have ordered, and if that man lacks one of these items, he is exempted from the doing concerning that item.
'As for the proofs in the Holy Qur'an on the "trying according to ability" which means the concept of "the matter between the two matters", are many, such as this holy verse (And verily We shall try you till We know those of you who strive hard (for the sake of Allah) and the patient, and till We test your record),[140][217] and (And those who deny Our revelations, We draw them near (to destruction) step by step from whence they know not),[141][218] and (Do men think that they will be left alone on saying, We believe, and not be tried),[142][219] and (And certainly We tried Sulaiman),[143][220] and in the story of Prophet Moses (He said: So surely We have tried your people after you, and the Samiri has led them astray),[144][221] and the saying of Moses (It is naught but Thy trial).[145][222] These verses are compared one to another and they confirm one another.
As for the verses of affliction which mean "trying", they are also many such as, (but that He might try you in what He gave you),[146][223] and (then He turned you away from them that He might try you),[147][224] and (We have tried them as We tried the people of the Garden),[148][225] and (Who created death and life that He may try you; which of you is best in deeds),[149][226] and (And when his Lord tried Ibrahim with certain words),[150][227] and (and if Allah had pleased He would certainly have exacted what is due from them, but that He may try some of you by means of others).[151][228]
'These verses and many others like them prove the "trying". Allah the Almighty has not created the creatures in vain, nor has He ignored them, nor has He showed His wisdom for play. He has said, (What! did you then think that We had created you in vain and that you shall not be returned to Us?).[152][229] If someone says, 'Did Allah not know what His people would do so that He tried them?' We say, 'Yes, He knows what they shall do before they do. He says, (and if they were sent back, they would certainly go back to that which they were forbidden).[153][230]
Allah tries people to show them His justice and that He does not torture them except by a certain excuse and after committing their deeds. Allah says, (And had We destroyed them with chastisement before this, they would certainly have said: O our Lord, why didst Thou not send to us a messenger, for then we should have followed Thy communications before that we met disgrace and shame),[154][231] and (and We never punish until we have sent a messenger),[155][232] and ((We sent) messengers as the givers of good news and as warners, so that people should not have a plea against Allah after the (coming of) messengers).[156][233]
So the trial of Allah is on the ability that He has given to man and this is the concept of "the matter between the two matters". About this the Qur'an spoke and the traditions of the infallible Imams (a.s.) confirmed.
'If someone says: What is the argument in this saying of Allah (Surely Allah makes err whom He pleases and guides aright whom He pleases),[157][234] and in other verses like it? It is said: the metaphor in all these verses has two meanings; one is that Allah tells about His might that He is able to guide whomever He pleases and misguide whomever He pleases, and if He forces them into one of these two ways, neither reward nor punishment they would deserve, and the second is the "informing" like in this verse (And as to Thamud, We gave them guidance, but they chose error above guidance).[158][235]
It means that Allah has showed them the right way. If He had forced them into guidance, they would not be able to go astray. It is not right that, whenever an allegorical verse is mentioned, that it be used as an argument agaisnt the clear verses which we have been ordered to follow. Allah says, (He it is Who has revealed the Book to you; some of its verses are decisive, they are the basis of the Book, and others are allegorical. Then as for those in whose hearts there is perversity, they follow the part of it which is allegorical, seeking to mislead and seeking to give it (their own) interpretation),[159][236] and (.give good news to My servants who listen to the word, then follow the best of it; those are they whom Allah has guided, and those who are the men of understanding).[160][237] The best of the word means the clearest and most decisive.
'May Allah make us successful in saying and doing to what He likes and pleases, and may He keep us away from His disobedience by His favor and grace. Much praise be to Allah as He deserves, and His blessings be on Muhammad and on His good progeny. Allah is sufficient for us and most excellent is the Protector.'[161][238]
This is the end of the wonderful letter of Imam al-Hadi (a.s) in which he refuted the illusions of the Ash'arites and the Mu'tazilites and proved with irrefutable proofs the concept of "the matter between the two matters" which the infallible Imams of the Ahlul Bayt (a.s) believed in.
Samples of his supplications
The supplications of the Ahlul Bayt (a.s) form a wonderful part of the Islamic heritage. They had established the bases of behaviors and morals and the spiritual elements of personality. They included important, political documentation that showed the extent of persecution and oppression the Islamic nation faced during those ages under the rule of the Umayyads and the Abbasids who spared no effort in oppressing people and using them as tools to serve the rulers and their retinues. Besides that, these supplications showed the reliance and devotedness of the Imams to Allah, and that they believed with their hearts, feelings, and passions.
His supplication (du'a) during distress
When Imam al-Hadi (a.s) suffered a distress or he wanted some need to be satisfied, he prayed to Allah with this du'a. Narrators said that before reciting this du'a Imam al-Hadi (a.s) fasted on Wednesday, Thursday, and Friday, performed a ghusl in the morning of Friday, paid charity to a poor person, offered a four rak'ah prayer, and then he spread his palms towards the heaven and invoked sincerely by reciting,
"O Allah, praise be to You with the best praise that You deserve, the most pleHasant praise to You, the most appropriate praise to You, the most beloved praise to You. Praise be to You as You deserve, and as You accepted for Yourself, and as those, whose praise You accepted, praised You from all Your creation. Praise be to You as Your prophets, messengers, and angels praised You with, and as fits Your glory, highness, and greatness. Praise be to You that tongues are unable to express, and speech stops before reaching its end. Praise be to You that is not less than Your contentment, and that is better than every praise.
'O Allah, praise be to You in joy and trouble, ease and distress, soundness and illness, years and ages. Praise be to You for Your favors and blessings to me. Praise be to You for what You have gifted me, tried me, healed me, provided me with livelihood, given me what I need, preferred me, honored me, dignified me, and guided me to Your religion; a praise that no describer can describe and no speaker can suffice.
'O Allah, praise be to You for Your kindness to me, and Your favors on me, and Your preferring me to other than me. Praise be to You for Your adjusting my creation, and for Your educating me well as a favor from You and not for a precedent good from me. O my Lord, then which blessings have You not given me? And which gratitude is not required from me to You? I am satisfied with Your kindness, and You suffice me from among all creation.
'O my Lord, You are the Bestower upon me, the Beneficent, the Gracious, the Beautiful, the Lord of glory and honor, and of great favors and blessings, so praise be to You for all that. O my Lord, You did not disappoint me in any distress, did not betray me for any guilt, and did not expose me for any concealed sin. Your blessings are continuous on me in every difficulty and ease. You have always done me good and pardoned me.
'O Allah, make me enjoy my hearing, sight, and organs and all that which the earth has for me. O Allah, my first need I ask You for, and my wish I request from You, and make it the means before my request, and I come nearer to You by it, is the sending of blessing on Muhammad and the progeny of Muhammad. And I ask You to send blessings on him and on them as the best blessings that You have commanded Your people to send on them, and as the best of that which any of Your people has ever asked You for, and as You are responsible for them until the Day of Resurrection. O Allah, send blessing on them inasmuch as all those who have sent blessings on them, inasmuch as all those who shall send blessings on them; a continuous blessing with the means, exaltedness, and virtue, and send blessings on Your prophets, messengers, and Your good slaves, and send blessings on Muhammad and the progeny of Muhammad and send much peace on them!
'O Allah, and Your generosity is that You do not disappoint whoever asks You for something, and looks forward to what You have, and You dislike whoever does not ask You, and no one is so other than You. O my Lord, my greed for Your mercy and forgiveness, and my trust in Your kindness and favor has led me to call on You, yearn for You, and offer my need before You. I have presented before my request, the aiming at You by the means of Your Prophet, who had brought the truth from You, and brought Your light and straight path by which You have guided the people, and by whose light You have enlivened the earth, and whom You have endowed with the highest dignity, and honored with the shahada, and sent him after a cessation of the messengers. O Allah, I believe in his secret and openness, and in the secret of his progeny whom You had kept uncleanness away from and purified a thorough purifying.O Allah, do not cut ties between me and them in this life and in the afterlife and accept my deeds by them!
'O Allah, You had guided Your people to Yourself when You said, (And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way),[162][239] and (O my servants, who have acted extravagantly against their own souls, do not despair of the mercy of Allah; surely Allah forgives the faults altogether; surely He is the Forgiving, the Merciful),[163][240] and (And Noah did certainly call upon Us, and best of answerers are We).[164][241]
O Lord, yes! The best of the called upon are You, the best of lords are You, and the best of answerers are You! You say, (Say: Call upon Allah or call upon the Beneficent; whichever you call upon, His are the best names),[165][242] and I call upon You, O Allah, by Your names which if You are called upon by, You respond, and if You are asked by, You give. I call upon You suppliantly, humbly with the call of one whom inadvertence has taken away and neediness has exhausted. I call upon You with the call of one who has given up, confessed his guilt, and hoped for Your great pardon, and wide reward.
'O Allah, if You have singled out someone, who followed what You have ordered him and acted as You have created him for, with Your mercy, he would not reach that except by You and Your assistance. O Allah.to You my Master is my preparing, hoping for Your prizes and gifts. I ask You to send blessings on Muhammad and on the progeny of Muhammad and to satisfy my request and need.
'O You, the most generous of givers, the best of the beneficent, send blessings on Muhammad and on the progeny of Muhammad, and whoever from Your people wants to harm me disconcert his heart, refute his tongue, blind his sight, curb his head, make him busy with himself, and make me safe from him by Your might and power! O Allah, do not make it the last time to me that I call upon You suppliantly, and if You do, then forgive me all my faults with forgiveness that does not leave behind a single guilt. Make my call among the responded calls, my deed among the accepted deeds near you, and my speech among that which comes up to You of good deeds, and make me be with Your Prophet and chosen, and the Imams, peace be upon them all. By them I beseech You, and by them I yearn to You. Respond to my call O the most Merciful of the merciful, and forgive me my slips.' Then Imam al-Hadi (a.s) asked for his need and went down into prostration and said,
"There is no god but Allah the Forbearing, the Generous. There is no god but Allah the Most High, the Great. Glory be to Allah the Lord of the seven heavens, the lord of the seven earths, and the Lord of the Great Throne. O Allah, I resort to Your pardon from Your punishment, and to Your contentment from Your wrath, and to You from You. I cannot reach Your praise, or the gratitude You deserve. You are as You have praised Yourself. Make my life a growth for me in every goodness, and my death a relief to me from every evil. Make the delight of my eyes in Your obedience. O my Trust and Hope, do not burn my face in Fire after my prostration to You my Master.
With no favor from me on You, You have the favor upon me, so pity my weakness and delicate skin, and relieve me from the distresses of this life and of the afterlife, and favor me with the company of the Prophet (a.s) and his progeny (peace be upon them) in the high ranks in Paradise.O You the Light of light, the Manager of affairs, Generous, Glorious, One, Unique, Eternal, Who neither begot nor was begotten, and there is none comparable to You, O You Who are so, and no one is so other than You, O You Whom there is no god in the high heavens or in the low earth other than You, O You Who honor every humble one, and humble every mighty one, by Your glory and loftiness I have lost my patience, so send blessings on Muhammad and the progeny of Muhammad and relieve me.!'
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