Misinterpreted Narrations Misinterpreted Mutashaabih Narrations of Ahlul Bayt (a.s) (Regarding the Yamani) by HussainTheShortcomer Salam alaykum readers, In this article I will mention some misinterpreted Hadith that have been brought forth by scholars and their followers. These misinterpretations are performed by fallible people, they use Mutashaabih Hadith (unclear, ambiguous) in an attempt to refute concepts such as a successor to Imam Mahdi (a.s) and the concept of 12 Mahdis (a.s). While doing this they contradict 100s of Mohkam Hadith (clear, unambiguous) that describe the 12 Mahdis (a.s) and the successor of Imam Mahdi (a.s). It is well known in Islam that Mohkam/clear verses in Qur’an are taken as first priority and then the Mutashabih/unclear. To understand the Mutashabih verses of Qur’an we refer to Hadith. And to understand Mutashabih Hadith we look at Mohkam Hadith, and it is never the other way around (using Mutashabih/unclear Hadith to try and understand Mohkam/clear Hadith). Here is the Samary narration, “whoever claims al-Mutashahada [to have communication with Imam Mahdi (a.s) before the emergence of Sufyani (l.a) and the Call he is a lying impostor. To understand this Mutashabih Hadith from Imam al-Mahdi (a.s) one must pay attention to the Arabic word من translated to whoever, this can also be translated to some or some of as well as many other translations. So the correct interpretation which does not contradict the Hadiths about the Yamani (a.s) is: some of those whom claim al-Mutashahada [to have communication with Imam Mahdi (a.s)] before the emergence of Sufyani and the Call he is a lying impostor.” A Hadith from Imam al-Sadiq (a.s): “And likewise (like Jesus (a.s) is the occultation of the Qaim (a.s) since the Ummah will disbelieve in it for its length, ranging from a speaker (speaking) non sense by him saying that he (the Qaim a.s) has not been born, and another saying he was born and then died, and another saying the eleventh (a.s) was without offspring, and a speaker saying: ‘this will increase to thirteen and upwards’, and a speaker who disobeys Allah (swt) by his saying: the Spirit of the Qaim speaks through the body of someone else.” - Kamal Al-Deen, page 354-355 and similar one in Ghaibat Al-Tusi, page 170. The line in question, and used in an attempt to refute the Yamani (a.s), is “this will increase to thirteen and upwards”. And the implication here is that saying there will be a thirteenth is wrong (especially) during the occultation of the Qaim (as). Now let us look into this Mutashabih Hadith. The English word “increase” was used because of the word “يتعدى”. If this Arabic word was looked in a comprehensive dictionary, the word “increase”will not be found. Here is a list of the possible words: “to exceed, transcend, surpass, outreach; to overreach, extend beyond; to overstep, go beyond; to cross, traverse; to pass, go past”. From here, if one was to translate using any of the mentioned words, it would bring about different implications. And the implication is that, the Qaim (a.s) will be exceeded and someone will go beyond the Qaim a.s. In other words, he, the Qaim a.s (as), will pass away such that the thirteenth will go beyond him (the Imamate and authority would ‘pass’ to the thirteenth), and this is the most logical translation and meaning, as well as the most sound interpretation that does not contradict 100s of other Hadith. Hence the correct interpretation/translation is, from Imam al Sadiq (a.s): “..and a speaker saying: it [the Imamate/authority] will go beyond to thirteen or upwards, .. .” Also if we look at the other sentences, they either denote the death of Imam Mahdi (a.s) or his absence during the occultation. “He was not born” implying he was absent during the occultation, “born and died” death during occultation, “eleventh was without offspring” implying his absence during the occultation, “Qaim’s Spirit speaks through someone else’s body” implying absence of Imam Mahdi (a.s) and instead claiming he is inside another body. Thus it is only logical that this line “this will exceed to thirteen and upwards”is referring to the death or the absence of Imam Mahdi (a.s) during the occultation. Thus it can not be used to refute the Yamani character as he is present during occultation in which Imam Mahdi (a.s) is alive (and not deceased or absent during occultation). And since the Yamani (a.s) says that Imam Al-Mahdi (a.s) is alive, and is calling towards the Wilaya/authority of Imam Al Mahdi (a.s), then this Hadith does not apply at all. — Here is a Hadith about the Yamani, Sufyani and Khurasani all emerging in one day, from Imam al Baqir (a.s), he said: “The emergence of the Sufyani, Yamani and Khurasani is in one year, in one month, in one day, ordered like the order of beads, some people will follow some of them and there will be misery on every face, woe to those who stayed far away from them, and there is no banner more guided than the banner of the Yamani, his banner is the banner of guidance because he calls/invites to your Companion/Sahib (Sahib al Zaman a.s), so if the Yamani emerges he will make arms dealing forbidden for the people and every Muslim, and if the Yamani emerges then rise up towards him, indeed his banner is the banner of guidance, and it is not permitted for a Muslim to turn away from him, and whoever does this then he is from the people of the hellfire, because he calls/invites to the truth and to the straight path.” - Ghaibatul Nu’mani page 255-256. Upon first inspection of this Hadith, it becomes very clear that the Yamani (a.s) is very important because he calls/invites to Imam Mahdi (a.s). Now back to the topic of emergence of all 3 in one day, Imam al Baqir (a.s) instructed us: “if the Yamani emerges then rise up to him”, so now I will ask a question to those who remember their duties to the family of the household of the Prophet (s.a.w), Is it possible that the entire world has only one day to recognize the Yamani and save themselves from hellfire? Surely the answer to that is no, and how can the entire world study the Hadith and Qur’an about how to distinguish the true claimant, during one day? Rather,‘emergence of Yamani, Sufyani and Khurasani in one day’ is ambiguous and can be interpreted in more than one way. It can be interpreted that this‘emergence’, is an emergence for war, and that the Yamani, Sufyani and Khurasani will all come out for war in one day, and that before this the Yamani appears and will have made himself known and called/invited people to Imam Mahdi (a.s), which is the call of the Supremacy of Allah (swt). Also let us look at this re-occuring Hadith inside the book Ghaibut-Nu’mani, Imam al-Baqir (a.s) said: “The owners/possessors of all the banners before the Qaim’s banner are tyrants.” And here is what Sheikh Nu’mani says (May Allah (swt) Bless him): “Information has come to us that every banner lifted before the Qaim is inside the hellfire – or its owner is a tyrant – and the like, yet in this [Hadith] an exclusion has been made to the Yamani’s banner because it is in front of the appearance (of Qaim), and as for the Yamani, who is he? His knowledge is to Allah.” So Sheikh Nu’mani (May Allah (swt) Bless him) recognized the importance of the Yamani (a.s), but said his knowledge is with Allah (swt). And this is the reality of it, that for 1400 years the people could not put the puzzle together, and it was done purposefully by Allah (swt) and the Ahlulbayt (a.s) so that it will come only when it is the right time and the right claimant. This is a Hadith about a Dajjal (l.a) from Basra who comes before the Mahdi (a.s), Imam Ali (a.s) said: “Thus there are Dajjals from the children of Fatima (a.s), and a Dajjal emerges from Basra and he is not from me and he comes before all the other Dajjals.” – Malahim walFitan, door.36, p.123. The word “Basra” was translated from “Dijlat alBasra”. As presented by the video from brother Mohammad (Zolfigar), the word “Dijlat” means Tigris, and the Tigris and Euphrates both merge to form “Shat al Arab” which is next to Basra, and this is called a confluence. And this is the translation of it “emerges from Tigris of Basra”. And the reason why Imam Ali (a.s) is saying this is to indicate a province or location around this area, and this fits the description of Meesan, a province around Dijlat al Basra (Tigris of Basra). And this is also made clear from another Hadith by Imam Ali (a.s): “Then the Rightly guided and Guiding Mahdi emerges that takes the banner from the hand of Jesus son of Mary (a.s), then the emergence of Dajjal, the Dajjal will emerge from Meesan of a direction of Basra.” - Malahim walFitan, door.54, page.134. And one of the reasons that people disbelieve in Imam Ahmad (a.s) is because of Haidar Imshatat (l.a). Reason being he used to be one of the followers of Imam Ahmad (a.s) but then opposed Imam Ahmad (a.s) and claimed to be the Yamani himself. He died shortly after this but only after causing much confusion. And since he was born in Meesan, these Hadith could be referring to him as the very first imposter/Dajjal from the imposters. However, some people like to use Haidar Imshatat (l.a) as a proof against Imam Ahmad (a.s), not realizing that there are many followers of previous Prophets (a.s) that opposed them later on. And one of these is Judas Iscariot who was once healing people as his master Jesus (a.s) did, and later on betrayed Jesus (a.s) and secured himself a spot in hell fire. Now a Hadith about the Mahdis (a.s): Imam Hussain (a.s) said: “From us is twelve Mahdiyan (Mahdis), the first of them is the Prince of the Believers Ali ibn Abi Talib, and the last of them is the ninth from my offspring, he is the Qaim (rising) with Truth.. .” Here the Imams (a.s) have been called Mahdis (a.s) which simply means rightly guiding, and there is nothing wrong with that as this is an attribute. Does this contradict the Hadiths about the 12 Mahdis (a.s) from the children of Imam Mahdi (a.s) (the twelfth Imam a.s)? No it does not, because this Hadith talks about “12 Mahdis” … “From us is twelve Mahdis …”, the last of ‘these’ 12 Mahdis is the Qaim (a.s). And the description of these twelve Mahdis (a.s) and their inclusion in this Hadith) does not imply or suggest the exclusion of the 12 Mahdis (a.s) from the children of the Qaim (a.s). And here is another example Inshallah. Abi Abdullah (a.s) was asked: “Who are the Prophet’s (s.a.w) progeny?” He said: “The companions of the Cloak.” Now does this Hadith mean that the inclusion of Ali (a.s), Fatima (a.s), Hassan (a.s) and Hussain (a.s) implies the exclusion of the Imams (a.s) from the children of Hussain (a.s)? No it does not. This is because by the inclusion of one person/group does not mean the exclusion of another person/group. And there are many Hadiths that speak of the Imams (a.s) being Mahdis (a.s), and the Mahdis (a.s) being Imams (a.s), including the Will of the Prophet (s.a.w) which calls Ali (a.s) as a Mahdi (a.s). And here is a Du’a about Imam Mahdi (a.s) calling his children Imams: “O Allah be a guardian for the Qaim of your command, Muhammad ibn al-Hassan al-Mahdi, … and make him and his offspring Imams that inherit.” – Bihar Al Anwar v.94 p.349 It has been shown through many Hadiths that the first companion (from 313) is the Yamani (a.s), the First Mahdi (a.s), and he is from Basra and his name is Ahmad. But what about these 2 narrations that do not mention Ahmad from the Basra companions, Imam Ali (a.s) says: “The first of them is from Basra and the last of them is from Ibdaal, as for those from Basra: they are Fi’l and Muharib,” And Imam Ali (a.s) says: “Indeed the first of them is from the people of Basra and the last of them is from Ibdaal, and the ones from the people of Basra are 2 men: the one being Ali and the other being Muharib.” And Imam Ja’far (a.s) says about Basra: “From Basra: Abdulrahman and with him is A’ataf bin Sa’ad, and Ahmad, and Maleeh, and Hamad bin Jabir.” And from the first 2 narrations we see only 2 people from Basra, but from the other narration we see 5 people from Basra. And the inclusion of those 2 does not mean the exclusion of people from the third narration. Rather there could be even more people from Basra other than these mentioned. And here is another argument, let us look at the name of the enemy of Ahlulbayt (a.s) and the Yamani (a.s), the Sufyani (l.a): ”A group of people from Kufa asked Ameer al-Mu’mineen (a.s): ‘O Ameer al-Mu’mineen, what is the name of this Sufyani?’ So he said: “His name is Harb bin ‘Anbasa … from the lineage of Yazeed bin Mu’awiya bin Abi Sufyan.’ “ In Arabic “Harb” means war. Since we know that the Yamani (a.s) is the one that kills the Sufyani (l.a) during a big war. It could be interpreted that Ahmad, the Yamani, was being mentioned by Imam Ali (a.s) as “Muharib”, which means in Arabic warrior or fighter. So the Yamani is the Muharib (war fighter) of the Sufyanis Harb (war). And now the Hadith about the ‘man before the Mahdi’; Imam Ali (a.s) said: “A man will come out before the Mahdi from his Ahlulbayt (family) in the East, he carries the sword on his shoulder for eight months; killing and mutilating; and he goes towards Baytul Maqdis (Quds) and he does not reach it until he dies.” - Kanz Al Umal v.7 p.261 (14/588, Hadith 39669). In Arabic the word for death can also mean to calm down or diminish, in the Mawrid dictionary the following definitions can be found: to die down, subside, abate, let up and also it says this context of the word is similar to “sakan” and“hada” both meaning to calm down or to quieten. And so this context of the word could be used to give another meaning “and he does not reach it until he dies down” (die down: to subside, diminish). More specifically, the subsiding of his wrath, and this is of course when Allah (swt) Places Mercy in his heart, as narrated from Imam Baqir (a.s): “He will place the sword on his shoulders for 8 months [it will be] turmoil and pandemonium until Allah is pleased.” I said: ‘How will he know that Allah is pleased?’ He said: ‘Allah (swt) will cast mercy into his heart.’ “ – Ghaibata AlNu’mani, p.164. This wrath that will go on for 8 months is very intense, such that the people will complain and say if he was actually from the children of Fatima (a.s) then he would have mercy, as narrated from Ali (a.s): “Allah releases the trials through a man from us, he will afflict them with destruction/humiliation, he will not give them anything except the sword, he will place the sword on his shoulder for eight months, until they say: ‘By Allah, this person is not from the children of Fatima (a.s), if he were from her (a.s) children, he would have surely had mercy on us.’ “ - alA’raf alWardi fi Akhbar alMahdi, (1/109), Hadith 130. The concept of the 12 Mahdis (a.s) has been accepted by many Shia scholars, however they refuse the Yamani (a.s) by saying that the First Mahdi must be the direct child of Imam Mahdi (a.s) as said in the Will of the Prophet (s.a.w), the Prophet (s.a.w) said: “If the day of death comes to him (Hasan al-’Askari a.s), let him hand it over to his son, Mohammed the Preserver of the Holy Family of Mohamad (a.s). These are the twelve Imams. Then there will be twelve Mahdi’s after them. Then when Allah receiveth him, let him hand it over to his son, the first of the close ones, he has three names, one like mine and my Father’s: Abdullah (Servant of God), Ahmad and the third name is The Mahdi (the guided) and he is the first Believer.” First of all before I relate the saying of the Imams (a.s), I would like to give out a warning. The Children of Israel failed a test very similar to this one and we must learn from them and heed the advice of the Imams (a.s), otherwise we will just follow their footsteps, as narrated from the Prophet (s.a.w): “By He Who has my soul in His hand, you will follow in the footsteps of those before you, shoe by shoe, footstep by footstep, such that you will not miss their way and the tradition of the Children of Israel will not miss you.” – Ayashi book of interpretation, part.1, p.303. If you would like to avoid taking the path of the Children of Israel then, with all sincerity, read the words of the Imams (a.s), from Abi Baseer, from Abi Abdullah (a.s), he said: “Verily Allah Al-Mighty inspired to ‘Imran: ‘I am granting you a righteous and blessed son, he heals the blind and the leper and gives life to the dead by permission of Allah, and I have made him a Messenger to the Children of Israel.’ So ‘Imran told his wife Hannah about this and she was the mother of Mariam (a.s), so when she was pregnant she thought in her mind she was pregnant with a son, so when she gave birth she said: ‘Lord, I have given birth to a female and the male is not like the female’, meaning the daughter can not be a Messenger, and Allah (swt) said: ‘And Allah knew what she gave birth to, thus when Allah Al-Mighty granted Jesus (a.s) to Mariam (a.s), it was him (Jesus a.s) that He (swt) gave news to ‘Imran about and promised him. Hence if we say something about a man anything, and it appeared in his child or the child of his child then do not reject or deny it.” – Al-Kafi, vol.1, page.535. From this Hadith from them, Ahlul Bayt (a.s), we understand that the First Mahdi (a.s) does not have to be the direct son of Imam Mahdi (a.s). From alFatheel ibn Yasar, from Abi Ja’far (a.s): “I said to him (a.s): ‘For this decree (Amr) is a time?’ So he said: “alWaqatun[Those who give times] have lied, [indeed] they have lied.” This Hadith has been misinterpreted in many ways. Generally following the theme that people who say “the Yamani is here/has emerged” or “the emergence of Imam Mahdi (a.s) is close” are liars according to Abi Ja’ar (a.s). The emergence of Imam Mahdi (a.s) has many signs, these signs help us to know if we are close or not. Saying that the emergence of the Mahdi (a.s) is close does not count as “giving a time”. The Imam (a.s) was referring to those who give specific time periods. Also saying that the Yamani (a.s) has emerged at a specific time (i.e. 1999) does not fulfill the criteria of this Hadith either. That is because the Imam (a.ds) was asked about the decree or ‘Amr’, and this is of course referring to the emergence of Imam Mahdi (a.s) as he is Sahib al-Amr. For the purpose of learning from the Children of Israel, the full narration will be given, Abi Ja’far (a.s) said: “alWaqatun [Those who give times] have lied, [indeed] they have lied. Verily when Moses (a.s) went out [from his people] going towards his Lord, he promised them [that he will be absent for] 30 days, so when Allah (swt) added 10 [days] to these 30 [days], his people said about him: ‘Moses (a.s) has broken his promise’, so they constructed their construction [a golden cow to worship]. Hence if we narrate to you a narration, and what we narrated arrives [in this world], then you should say: ‘Allah (swt) has told the truth.’ And if we narrate to you a narration, and it arrives different then what we narrated, then you should say, ‘Allah (swt) has told the truth’, you will be rewarded twice [for this].” AlGhaiba alNu’mani, page, 305. - See more at: saviorofmankind/articles/shia/142-misinterpreted-narrations-of-ahlul-bayt-pbut#sthash.EkKMjcPI.dpuf
Posted on: Mon, 29 Dec 2014 21:55:06 +0000
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