Tag Archives: al kafi By Baqiyat Allah The Samari Narration Excerpt from ‘Advice to the Students of the Academic Hawzas and to all those Whom Seek the Truth’ By Imam Ahmad Al Hassan (pbuh): While currently I ask, is the narration from Ali bin Muhammad al-Samari have an allegorical or clear/precise meaning?! For verily, if you said it is precise and clear in meaning, I say: verily, many groups of scholars have classified many meanings in its understanding, and from them are al-Sayeed Mustafi (May Allah have Mercy upon him), and al-Sayeed al-Sadr (May Allah have Mercy upon him) and other than them. And this indicates that there is an absence of clearness/preciseness of its meaning to them in a way that does not have confusion/ambiguity in it. Therefore, it is not clear/precise in meaning, but rather, it is allegorical (with hidden meaning). Thus, is it possible that you have fallen into wrong understanding of this narration? And do you not know that there are clear/precise narrations indicating the existence of an ambassador before the rising of the Qa’im? And they are considerably great [in number], and this example is from them, only to remember, from al-Baqir (PBUH):“Imam Qa’im (a.s.) will go into occultation in some of these passes” and he pointed out with his hand to the direction of Zeetawa. Then he said: “When two days remain from his rising, one of his special servants would come to his particular companions and ask: ‘How many of you are there?’ He would reply: ‘We are forty people.’ Then he will ask: ‘What will you do if you see your Companion (the Companion of the Matter (PBUH))’ They will reply: ‘By Allah, if he goes from here and takes refuge at any mountain, we would also be with him.’ Then he will come to them and say: ‘Point to ten of your leaders or the best of you,’ then they point to them for him, so he [takes them] and brings them to their Companion, and he shall promise them the coming night.” [1] And in the story of the Green Island which was conveyed by some reliable Shia Scholars, and it was narrated also by great Shia Scholars in their books, among them [are]: - Al-Meerza Al-Noori in ‘Al-Najam Al-Thaqab, V.2, P. 172.’ - Al-Sayeed Noor Allah Al-Tastary in ‘Mujalis Al-Mu’mineen, V. 1, P. 78.’ - Al-Sheikh Ali Al-Hairi in ‘Al-Zam Al-Nasib, V. 2, P. 85.’ - Al-Maqads Al-aradabeely in ‘Hadeqa Al-Shia, P. 728.’ - Al-Feed Al-Kalshany in ‘Nuwadr Al-Akhbar, P. 300.’ - Al-Shaheed Al-Awl Muhammad bin Maki. - Al-Sayeed Hashem Al-Bahrani in ‘Tabsra Al-Awaly fi man rai Al-Qaim Al-Mahdi (PBUH).’ - And among them is Al-Alama Al-Meerza Al-Rida Al-Asfahani in the Tafsir of Al-Aima lihedaya Al-Ama. - And among them is Al-Har Al-Amali in ‘Athbat Al-Hada, V. 7, P. 371.’ - And among them is Al-Muhaqiq Al-KarKy. - And among them is Muisis Al-Madrasa Al-Asoulaya Al-Waheed Al-Bahbahany in ‘Bahath Salah Al- Jumah, P. 221.’ - Al-Sayeed Abdullah Shubr in Jalai Al-Ayoun. - Among them is Al-Sayeed Mahdi Bahr Al-Aloum Sahib Al-Karamat wa Al-Qamat in ‘Al-Fuwaid Alrajalaya, V. 3, P. 136.’ There is a statement that is being conveyed about the narration of Ibn Muhammad Al-Samari, from Al-Imam Al-Mahdi (PBUH), and this is its text: “So I said, ‘O Master, indeed Our scholars have narrated some traditions about the Companion of the Matter (PBUH), that he said when he was commanded to enter into the Major Occultation,“whoever claims to have seen me during my Major Occultation is a liar.” In spite of that so many have seen him, even from among you?’ So, he said, ‘You have told the truth, but he (PBUH) said that during that time because there was a large number of enemies from his family as well as from others from the pharaohs (tyrants/oppressors) of Bani Al-Abbas, so much so that the Shia used to prevent one another from speaking about or mentioning the Imam. As for the current time period, a lot of time has passed and the enemy has despaired; our territories are out of their control and we are safe from their oppression and through the blessing of the Imam (PBUH) none of the enemies can reach us.’ [2] And if this is not enough for you, I say from the door ‘Make them bind by that which they bound themselves’: That the rational rule, which is acknowledged by the people, in terms of the Logic and the Principles: (the issue of negligence is of the same strength as the issue of partiality), and the issue which is present in the narration of Samari, which is; “Anyone claiming to have seen me before the rise of Sufyani and the outcry from the sky, he shall be a slanderous liar.” Is an issue of negligence, for verily, it is of the same strength as that of an issue of partiality, meaning it can be established as this: “Few of those claiming to have seen me before the rise of Sufyani and the outcry from the sky, they shall be slanderous liars.” And there isn’t an external indication that signifies its totality/all-ness, rather, there is an external indication which signifies its partiality, which is the indicative narration on the dispatch of Imam Al-Mahdi (PBUH) of someone whom will represent him in a period which is before the rising, and from them is the narration which has passed [3], and the narration pertaining to the Yamani and other than it are many. [4] And to clarify the Command even more, and especially for those whom are not acquainted with the Logic and Principles, I say [unto them]: That the issue has to be either enclosed (surrounded by a wall) or neglected, and the enclosed is either entirely or partially, for if it is said: ‘All of those whom claim to have seen…. shall be a slanderous liar.’ Thus this is an issue of entirety, for you have initiated it with the “All”. And if it is said:‘Few/some of those claiming to have seen… He shall be a slanderous liar.’ Thus, this is an issue of partiality, for you have initiated it with “few/some”. But if you neglect the issue and surround it by a wall (“all” or “some”) it then becomes of the same strength of partiality, thus it does not benefit [the aspect of] all-ness/totality unless there exists an external indication that signifies its totality. For if this indication does not exist, and what exists is an indication of its partiality, therefore this matter becomes indeed an issue of partiality, and the above matter [5], is an issue of negligence, and there exists no indication signifying its totality/all-ness, but rather, there exists and indication signifying its partiality (and that is the narrations of the imams, Upon them Peace) [6]. So it is concluded that it is an issue of partiality, and as such, the narration of Samari is not indicative of the cutting of the ambassador-ship by any means, and all Praise be to Allah, alone. So how do [they] return the Muhkam (clear/precise meaning) to the Mutashabih( allegorical)?!!! And how do [they] throw the Muhkam (clear/precise meaning) against the wall?!!! The Al-Mighty said: {As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them].} [7] * * * ____________________ [1] Ghaibah Al-Namani, P. 187, Tafsir Al-Ayashy, V. 2, P. 56, Bihar Al-Anwar, V. 52, P. 341, Muajim Ahadith Al-Imam Al-Mahdi, V. 5, P. 2. [2] Ghaibah Al-Namani, P. 187, Tafsir Al-Ayashy, V. 2, P. 56, Bihar Al-Anwar, V. 52, P. 341, Muajim Ahadith Al-Imam Al-Mahdi, V. 5, P. 2. [3] Which is the narration which was presented from Al-Imam Al-Baqir (PBUH). [4] Refer to the publications of Ansar of Al-Imam Al-Mahdi (PBUH), the Book of the Yamani is the Proof (Hujja) of Allah, The Will and Vicegerent Ahmad Al-Hassan, and a compilation of evidence, and more Books which the inquisitor will find in the website of Ansar Al-Imam Al-Mahdi (PBUH). [5] Meaning, they (PBUT) said: “those whom claim to have seen me before the rise of Sufyani and the outcry from the sky, he shall be a slanderous liar.” [6] Refer to The Crushing Response to The Deniers of Seeing the Qa’im (PBUH), and the Book ‘New Examination in the narration of Samarai’, and other than it from the publications of the Ansar of Al-Imam Al-Mahdi (PBUH), for the brothers, may Allah protect them, have reported the narrations about that matter. [7] Surat ‘Āli `Imrān (Family of Imran): 7 Translators Note: This understanding opposes many reports narrated by reliable Shia from Imam Al Mahdi (pbuh), and the primary scholars affirmed that these reports are issued from Imam Al Mahdi (pbuh), for example: 1. Imam Khomeini received orders and communicated with Imam e Zamana (ajf):- ‘One day I was at the house of Agha Fadhl Lankarani, one of the teachers of the Islamic Seminary in Qom. He narrated from one of his friends that: “We were with the Imam in the holy city of Najaf and the conversation turned to Iran. I said: “What is your command about removing the Shah from Iran? One cannot remove a tenant from his house, and you want to want to remove the Shah of the nation?” Imam sat silent. I thought maybe he had not heard me. I repeated my words. Imam got upset and said: “So-and-so! What are you saying? Would Hazrat Baqiyatullah Imam Mahdi (aj) tell me anything wrong? The Shah must go.” al-islam.org/completeman/10.htm 2. The Bahrain incidence reported by Sayyed Al-Sadr: (in a story I narrate it from my father (May Allah elongate his life) …. so when it was the last night, a person came and introduced himself to be the Awaited Mahdi, and that he came to response his request and asked him for his need. So the man told him that his people and supporters are intensely longing and waiting for his appearance and the emergence of his light. So the Mahdi (a.s) recommended him to go from the early morning of the next day to a public place that he specified for him and to take with him a number of….) – The full story is in Al-Ghaibah Al-Kubrah by Sayyed Muhammad Al-Sadr page 118. 3. The Rumannah incidence (…. the Imam (a.s) said: “O Muhammad bin Eissa! I am the possessor of the authority so mention your need”, so he said: “if you were him, then you know my story”….. so he (a.s) said: “O Muhammad bin Eissa, the minister (God curse him) has a pomegranate tree in his house so if you proceeded tomorrow to the governor, tell him: I came to you with the reply but I…..) –the full story is in Bihar Al-Anwar part 52, page 179. 4. A narration reported from Imam As-Sadiq (a.s) : “The Qa’im has two occultations, one of them will be short and the other will be long, in the first occultation no one will know his place except the elites of his Shia, and the other one no one will know his place except the elites of his supporters.” –Al-Kafi part1 page 340, Bihar Al-Anwar part52 page155. 5. The following link contains an audio clip of Ayatollah Mohammad Naseri’s recount of a conversation he has had with Ayatollah al-Udhma Mohammad Taqi Bahjat about the zohur of Imam (AJ). snd.tebyan.net/1387/07/20081018082133461.mp3 In this clip Ayatollah Naseri says: “We were in the presence of Ayatollah al-Udhma Bahjat, may Allah protect him. I asked him do you have any good news about the faraj of Imam, the nearness of his faraj. He answered: Yes. I asked him would you please let us know more. Ayatollah al-Udhma Bahjat said: I have a friend that has the honor of visiting His Excellency, Hazrat Baqiatullah. He had come to our house. I asked him have you had the honor of visiting Imam Zaman recently? He answered: I have. I asked him did you ask about His Excellency’s faraj and zohur? He answered: I did. I said what was His Excellency’s reply? He said: I asked His Excellency: Son of Rasulullah, when is your faraj for the general public? His Excellency replied: It is near. I said: Son of Rasulullah, will I be able to observe your zohur? His Excellency replied: People older than you will also be able to observe it.” Ayatollah Naseri says I asked Ayatollah al-Udhma Bahjat how old is your friend who had the honor of visiting the Imam? Ayatollah al-Udhma Bahjat replied: He is 62 years old. At the end Ayatollah Naseri asks his audience to pray for the faraj of Imam (AJ).
Posted on: Sun, 08 Sep 2013 07:49:09 +0000
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