Prepared by
Dr Syed Ammar Naqi Naqvi
The Epistle of Imam Ali al-Hadi (as) to the People of Ahwaz
Introduction and Context
Abu Muhammad al-Hasan bin Ali bin Shu’bah al-Harrani narrated this epistle from him (the Imam) in a disconnected chain:
From Ali bin Muhammad; peace be upon you and upon those who follow guidance, and the mercy of Allah and His blessings.
Indeed, your letter has reached me, and I have understood what you mentioned regarding your disagreements in your religion, and your plunging into the matter of Qadar (predestination).
And [I understood] the statement of those among you who believe in Jabr (Compulsion) and those who believe in Tafwid (Delegation/Absolute Free Will), and your division in this matter, your boycotting of one another, and the enmity that has appeared among you.
Then you asked me about it and for its clarification for you, and I have understood all of that.
The Foundation of Truth: The Quran and the Ahlul Bayt
Know—may Allah have mercy on you—that we have looked into the traditions (athar) and the abundance of reports (akhbar) that have come down.
We found that among all who claim Islam, among those who use their intellect regarding Allah—the Mighty and Majestic—these reports do not fall outside of two meanings:
Either it is Truth, so it is followed; or it is Falsehood, so it is avoided.
The entire Nation (Ummah) has reached a consensus, with no disagreement among them, that the Quran is the Truth, in which there is no doubt, according to all sects.
In their state of consensus, they are correct and guided when they agree on the confirmation and realization of the Book.
This is due to the statement of the Messenger of Allah (saw): "My Ummah will not reach a consensus upon misguidance."
He informed that everything the entire Ummah agrees upon is Truth—this is when one part of it does not contradict the other.
The Quran is the Truth; there is no disagreement among them regarding its revelation and its truthfulness.
Therefore, if the Quran bears witness to the confirmation and realization of a report (khabar), and a group of the Ummah denies that report, they are necessarily bound to acknowledge it since they originally agreed on the truthfulness of the Book.
If they then deny and reject it, they have necessarily exited the fold of the faith (millah).
The Hadith of the Two Weighty Things (Thaqalayn)
The first report whose realization and confirmation is known from the Book, and whose testimony is sought, is a report narrated from the Messenger of Allah (saw) which is found to be in agreement with the Book and confirmed by it, such that their opinions do not contradict it.
Wherein he (the Prophet) said: "Indeed, I am leaving among you the two weighty things: the Book of Allah and my progeny—my Ahlul Bayt. You will never go astray as long as you hold fast to them, and they shall never separate until they meet me at the Pond."
Since we found the witnesses for this Hadith in the Book of Allah explicitly, such as His saying: "Your ally (Wali) is only Allah, His Messenger, and those who believe—those who establish prayer and give zakat while they are bowing. And whoever takes Allah, His Messenger, and those who believe as allies, then indeed, the party of Allah are the victors." (Quran 5:55-56).
The general public (al-Ammah) has narrated reports regarding this concerning the Commander of the Faithful (as) that he gave his ring in charity while he was bowing, so Allah thanked him for that and revealed the verse about him.
We found the Messenger of Allah (saw) having stated: "Whomsoever I am his master (mawla), Ali is his master."
And his saying: "You are to me as Aaron was to Moses, except that there is no Prophet after me."
And we found him saying: "Ali pays my debt, fulfills my promise, and he is my successor (khalifa) over you after me."
Establishing the Authority of the Imam
The first report from which these other reports were derived is a sound, agreed-upon report; there is no disagreement regarding it among them, and it is also in agreement with the Book.
Since the Book witnessed the confirmation of the report, and these other testimonies [followed], it became necessary for the Ummah to acknowledge them by necessity, as these reports have speaking witnesses from the Quran, they agree with the Quran, and the Quran agrees with them.
Then, the realities of the reports from the Messenger of Allah (saw) came through the Truthful ones (the Imams), and trustworthy, well-known people transmitted them.
Thus, following these reports became an obligatory duty upon every believing man and woman; none bypass it except the people of obstinacy.
That is because the sayings of the Family of the Messenger of Allah (saw) are connected to the Word of Allah.
This is like His saying in the definitive (Muhkam) part of His Book: "Indeed, those who annoy Allah and His Messenger—Allah has cursed them in this world and the Hereafter and has prepared for them a humiliating punishment." (Quran 33:57).
We found the parallel of this verse in the statement of the Messenger of Allah (saw): "Whoever annoys Ali has annoyed me, and whoever annoys me has annoyed Allah, and whoever annoys Allah, He will soon take vengeance upon him."
And likewise his saying: "Whoever loves Ali has loved me, and whoever loves me has loved Allah."
And like his saying regarding the tribe of Bani Wali'ah: "I shall certainly send to them a man like myself, who loves Allah and His Messenger, and Allah and His Messenger love him. Arise, O Ali, and march to them."
And his saying on the day of Khaybar: "I shall certainly send to them tomorrow a man who loves Allah and His Messenger, and Allah and His Messenger love him; one who attacks repeatedly and never flees (karrar ghayra farrar), he shall not return until Allah grants victory through him."
The Messenger of Allah (saw) decreed victory before sending him, so the companions of the Messenger of Allah (saw) looked forward to his words.
When the next day came, he called Ali (as) and sent him to them; he chose him with this merit and named him "the attacker who never flees." Thus, Allah named him a lover of Allah and His Messenger, and he informed that Allah and His Messenger love him.
Defining Jabr (Compulsion) and Tafwid (Delegation)
We have provided this explanation and clarification only as evidence for what we intend, and as strength for what we are about to explain regarding the matter of Jabr (Compulsion), Tafwid (Delegation), and the Position between the two positions (al-Manzila bayna al-Manzilatayn).
With Allah is help and strength, and upon Him we rely in all our affairs.
We begin that with the statement of al-Sadiq (as): "There is no Compulsion and no Delegation, but rather a position between the two positions, and it is: Soundness of creation, a clear path (freedom of movement), time/respite, provisions (like a mount), and a motive that stimulates the actor to act."
These are five things by which al-Sadiq (as) gathered the core of excellence.
If a servant lacks even one of these traits, the deed is dropped from him accordingly.
Al-Sadiq (as) informed of the root of what is mandatory for people to seek knowledge of, and the Book spoke in confirmation of it.
The definitive verses of His Messenger testified to that, for the Messenger (saw) and his Family (as) do not depart from His Word, and their sayings are the limits of the Quran.
When the realities of the reports arrive and their witnesses are sought from the Revelation (Tanzil), and a matching indicator and evidence is found for them, following them becomes an obligation that none bypass except the people of obstinacy, as we mentioned at the beginning of the letter.
Refuting Jabr (Compulsion)
When we sought the realization of what al-Sadiq (as) said regarding the "Position between the two positions" and his rejection of Compulsion and Delegation, we found that the Book testified for him and confirmed his statement in this.
And a report from him also agrees with this: that al-Sadiq (as) was asked, "Did Allah compel the servants toward sins?"
Al-Sadiq (as) said: "He is more Just than that."
It was said to him: "Then did He delegate (absolute control) to them?"
He (as) said: "He is more Mighty and Overpowering over them than that."
And it is narrated from him that he said: "People regarding Qadar (destiny) are of three types:
A man who claims that the matter is delegated to him; he has weakened Allah in His sovereignty, so he is perished.
A man who claims that Allah—the Mighty and Majestic—compelled the servants toward sins and burdened them with what they cannot bear; he has attributed injustice to Allah in His judgment, so he is perished.
A man who claims that Allah burdened the servants with what they can bear and did not burden them with what they cannot bear. So if he does good, he praises Allah, and if he does evil, he seeks Allah's forgiveness. This is a mature Muslim."
He (as) informed that whoever adopts Compulsion or Delegation and follows them as a religion is contrary to the Truth.
I have explained the Compulsion which, if one follows it, error becomes necessary for him, and that the one who adopts Delegation, falsehood becomes necessary for him; thus the "Position between the two positions" is between them.
Parables to Explain the Concepts
Then he (as) said: I shall strike a parable for each of these gates to bring the meaning closer to the seeker and ease the investigation of its explanation.
The definitive verses of the Book bear witness to it, and its confirmation is realized for those of intellect; and with Allah is success and protection.
As for the Compulsion which makes error necessary for its follower, it is the view of one who claims that Allah—the Mighty and Majestic—compelled the servants toward sins and punished them for them.
Whoever says this has attributed injustice to Allah in His judgment, has called Him a liar, and has rejected His word: "And your Lord does not wrong anyone." (Quran 18:49).
And His saying: "That is because of what your hands have sent forth, and that Allah is not unjust to His servants." (Quran 22:10).
And His saying: "Indeed, Allah does not wrong people at all, but it is the people who wrong themselves." (Quran 10:44). ...along with many other verses mentioning this.
Whoever claims he is compelled toward sins has shifted his sin onto Allah and has attributed injustice to Him in His punishment.
Whoever attributes injustice to Allah has called His Book a liar, and whoever calls His Book a liar is bound by disbelief (kufr) by the consensus of the Ummah.
The Parable of the Slave and the Market
The likeness of that is like a man who owns a slave who owns nothing of himself and possesses none of the goods of this world, and his master knows that about him.
The master orders him—while knowing he has no money—to go to the market for a need he must bring, but he does not provide him with the price of what he is to bring.
The master knows that there is a guard over that item who will not let anyone take it except for a price he is satisfied with.
The master of this slave has described himself as just, fair, wise, and free from tyranny, yet he threatened his slave that if he did not bring the item, he would punish him—knowing that the guard would prevent him and knowing that the slave does not have the price.
When the slave reached the market and tried to take the item, he found a barrier preventing him except by purchase, and the slave did not own the price. He returned to his master disappointed. His master became enraged and punished him.
Is it not necessary in his justice and judgment that he should not punish him, knowing that his slave owns no worldly goods and was not given the price?
If he punishes him, he punishes him as an oppressor and aggressor, nullifying his self-description of justice and wisdom.
Exalted is He far above what they say. Whoever believes in Compulsion has attributed injustice to Allah and assigned tyranny to Him.
Refuting Tafwid (Delegation)
As for the Delegation which al-Sadiq (as) invalidated, it is the view of the one who says: Allah delegated the choice of His command and prohibition to the servants and "neglected" (ahmala) them.
Regarding this, there is a subtle discussion. The guided Imams from the progeny of the Messenger (saw) said: If He delegated to them in the sense of "neglect," it would be necessary for Him to be pleased with whatever they chose, and they would deserve reward from Him without being liable for punishment for the crimes they committed.
This view leads to two meanings:
Either the servants overpowered Him and forced Him to accept their choices, whether He liked it or not (which implies weakness in Him).
Or He was unable to make them worship according to His command and prohibition, so He delegated it to them and let it run according to their desires because He was incapable of making them follow His will.
This is like a man who bought a slave to serve him, but the slave followed his own desires and the master was unable to bring him back to his command.
If the master then says "I delegate the matter to you," he has admitted inability. This contradicts the Quran: "And He is not pleased with disbelief for His servants." (Quran 39:7).
The "Position Between the Two Positions" (Trial and Ability)
But we say: Allah—the Mighty and Majestic—created the creation by His power and gave them the ability (istita'ah) to worship Him.
He commanded them and prohibited them as He willed; He accepted from them the following of His command and was pleased with that for them.
He prohibited them from His disobedience and blamed the one who disobeyed Him and punished him for it.
The "Position between the two positions" is Trial (Ikhtibar) and Testing (Imtihan) via the ability He gave the servant.
The Parable of the Wealthy Master's Test
The likeness of the test of ability is a man who owns a slave and owns much wealth. He wished to test his slave—while knowing what the outcome would be.
He gave him some of his wealth and showed him certain affairs, ordering him to spend that money on them, and prohibited him from other things.
He told him: "This house is a temporary dwelling; I will take you to another house that is permanent, containing eternal reward or punishment."
If the servant spends the money as ordered, he gets the reward. If he spends it on what was prohibited, he gets the punishment.
The master remains the owner of the money and the slave at all times, but he promised not to take the money away until the stay in the first house was finished.
This is the state of the human: The Master is Allah, the servant is the son of Adam, the wealth is Allah's wide-reaching Power, the temporary house is the World (Dunya), and the permanent house is the Hereafter (Akhirah).
Explanation of the Five Factors
Imam al-Hadi (as) then explains the five factors mentioned by Imam al-Sadiq (as):
Soundness of Creation (Sihhat al-Khilqah): This refers to the perfection of the human form, the senses, the intellect, and the tongue (speech). Allah favored humans over animals with speech and intellect.
A Clear Path (Takhliyat al-Sarb): This means the absence of an external barrier or guard that prevents one from acting on Allah's commands. For example, the "oppressed" (mustad'afin) who are physically prevented from migrating or acting are excused.
Respite in Time (al-Muhla fi al-Waqt): This is the lifespan from the age of puberty/discernment until death.
Provisions (al-Zad): This refers to means and wealth. For example, Hajj and Zakat are only obligatory for those with the financial "provisions" to perform them.
The Stimulating Motive (al-Sabab al-Muhayyij): This is the Intention (Niyyah) and the drive of the heart. Allah does not accept a deed unless the heart is sincerely behind it.
Conclusion and Historical Anecdotes
The Imam concludes by citing several reports from Imam Ali (as):
The conversation with Abayah bin Raba'i: Ali (as) explained that we possess ability through Allah (billah), not "without Allah" nor "alongside Allah." If He gives it, it is His grace; if He takes it, it is His trial.
The conversation with Najdah: Ali (as) stated he is "choosing" (mukhyar); if he does evil instead of good, he is punished.
The Old Man from Syria: After the battle of Siffin, an old man asked if their journey was by destiny (qada and qadar). Ali (as) clarified: Yes, but it is not a "compelling" destiny. If it were compelling, reward and punishment would be void. Rather, Allah commanded by choice and prohibited as a warning.
The Commander of the Faithful (as) thus pointed to the agreement with the Book and the negation of both Compulsion and Delegation, which lead to falsehood and disbelief.
We believe in the Position between the two positions, which is the trial and testing via the ability Allah has granted us.
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