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malik

2018 - Year Of Return Of Imam

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You Lier

Every faith should have a logic behind it, or else the entire faith is baseless. I can find no reason for the necessity of this Hidden Imam, and I openly challenge you to produce a response to the question: How does the current Imam lead the Shia?

Aside from the fact he can meet people and instruct them, and guide in that way, here are some insightful quotes from three renowned scholars which give insight to the role of the Imam (as):

The preceptors are also of two types: General and special. The general preceptor is he who is not responsible for guiding any particular individual. People seek his guidance considering him to be a learned and experienced man. The Qur'an says: Ask those who know if you do not know. Such preceptors can be helpful only in the beginning of spiritual journey. When the spiritual traveler begins to view the manifestations of the glory of essence and attributes of Allah, he no longer needs to have a general preceptor. The special preceptor is he about whom a divine ordinance exists to the effect that he has been assigned the job of guidance. This position is held only by the Holy Prophet and his rightful successors. Their guidance and company are essential and indispensable not only at every stage of spiritual journey, but even after the spiritual traveler has reached his destination. The nature of this company is esoteric not physical for the real nature of the Imam is that station of his luminosity, the authority of which extends to everyone and everything in the world. Although Imams body is also superior to the body of everyone else, yet the source of his authority over the universe is not his body. (Tabatabai (qas))

The faithful (mu'minin), since they are followers of the Perfect Man and walk in his footsteps, they journey by the light of his guidance and the lamp of his knowledge (ma'rifah) in submission to the sacred being of the Perfect Man. They don't take any step by themselves and do not allow their intellect to meddle with the character of the spiritual journey towards Allah. For this reason, their path is also straight, and in the company of the Perfect Man their fufilment (wusal) is subordinate to the fulfilment of the Perfect Man, provided that they protect their clear hearts from the workings of the devils, the ego, and egoism, and submit themselves totally in the journey to the Perfect Man and the station of ultimate prophecy. (Khomeini (qas))

Throughout his journey the spiritual traveler enjoys the company of the Imam and remains associated with him. Even after reaching his destination, he needs the company of the Imam, for it is the Imam who teaches him the rules that are to be observed in the World of Divinity. Therefore, Imam's company is essential at every stage of spiritual journey. (Tabatabai (qas))

Be aware that this spiritual journey and faithful ascension cannot be made with this broken leg, ruptured reins, blind eyes and lightless heart: " And whomever Allah has not given light, for him there is no light ". Therefore, in setting off upon this spiritual road and ascending to this gnostic mi'raj, it is a must to adhere to the spiritual state of the guides along the ways of knowledge [ma'rifat] and the lights [anwar] of the road of guidance, who are the devotees and the attainers to Allah. If anybody tries, depending on his selfishness and without clinging to their guardianship, to tread upon this road, his journey will be to Satan and to the pit (of hell) [hawiyah]. (Khomeini (qas))

is the very position of the spirituality and the guardianship of the Seal of the Prophets, which is united with the position the Ali's Absolute Guardianship [wilayat-I mutlaqa-I alawiyah]. The relevant details are stated in the Misbahul Hidayah by the writer. Similarly, in the ascending spiritual connection - which is the opposite of the descending existential connection, or in other words, it is "the contraction of existence" [qabd-i wujud] and returning to the Beginning there is need for an intermediate, without which it does not take place, and the connection of the imperfect and the chained hearts, and of the limited descending spirits, with the Complete, Super Complete and the Absolute from all aspects, is not implemented without the spiritual intermediates and the invisible connectors. (Khomeini (qas))

Is He who guides to the truth more worthy to be followed, or he who does not guide unless he himself is guided" (Surah Yunus, 10:35 )

A guide to spiritual life or the Imam must possess special qualities, because the function of Imamate is not ordinary guidance, which is the duty of every Muslim and is not confined to the Imam.

In the case of the Imam guidance means 'guidance by behest'. Those who have not attained spiritual life and to whom the realities of the world have not been revealed, cannot undertake such guidance.

A study of those verses of the Qur'an in which there is a mention of Imamate will show that in most cases the mention of Imamate has been followed by that of 'guidance by behest' as an explanation of the meaning of Imamate. (Mutahari (qas))

The Imam besides giving instructions in Islamic law and guiding the people on the exoteric side of Islam, holds the responsibility of esoteric guidance also and has been given a special power and authority for the purpose.

In an esoteric way he leads to perfection those who have the required capacity and qualifications.

As this guidance is carried out on the basis of spiritual blessing and esoteric status, it is called 'guidance by behest'.

To be the esoteric guide is such a superior status that the great Prophets reached it after they had been appointed a Prophet. Accordingly Prophet Ibrahim was raised by Allah to the status of esoteric guidance after he had been appointed a Prophet.

Allah said

"Surely I appoint you an Imam for mankind". (Surah al-Baqarah, 2 124).

As the Imam reaches the status of Walayat (special authority) and guidance by behest, he can apply himself to the tasks which from the viewpoint of ordinary people appear to be astonishing and even impossible. (Mutahari (qas))

As the Imam himself is endowed with the highest degree of spiritual life, he has a sort of power of guidance and a spiritual attraction by means of which he can influence the hearts of the people. He can mould their character and can lead them to perfection. (Mutahari (qas))

When this belief sets inside the heart and is fixed by repetition, the salik will, as a matter of course, understand the greatness of the state and the place, and will proceed, with fear and hope, to cover this stage, and it is hoped, insha 'Allah (Allah willing), if he does his best to perform it, that master will assist him and lead him to the state of "the Proximity of the One" [qurb-i ahadi], which is the original innate objective. In the divine sciences it has been proved that the return of all beings is implemented by means of the Perfect Man: "As He brought you forth in the beginning, so shall you also return." "With you Allah started and with you He will end, and the return of the creatures is with you." (Khomeini (qas))

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Hadith 3:

ÚöÏøóÉñ ãöäú ÃóÕúÍóÇÈöäóÇ Úóäú ÃóÍúãóÏó Èúäö ãõÍóãøóÏö Èúäö ÎóÇáöÏò Úóäú ÃóÈöíåö Úóäö ÇáúÞóÇÓöãö Èúäö ãõÍóãøóÏò Úóäú Úóáöíøö Èúäö ÃóÈöí ÍóãúÒóÉó Úóäú ÃóÈöí ÈóÕöíÑò Úóäú ÃóÈöí ÚóÈúÏö Çááøóåö ( Úáíå ÇáÓáÇã ) ÞóÇáó ÓóÃóáúÊõåõ Úóäö ÇáúÞóÇÆöãö ( Úáíå ÇáÓáÇã ) ÝóÞóÇáó ßóÐóÈó ÇáúæóÞøóÇÊõæäó ÅöäøóÇ Ãóåúáõ ÈóíúÊò áóÇ äõæóÞøöÊõ .

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father form al-Qasim ibn Muhammad from Ali ibn abu Hamza from abu

Basir who has said the following: “Once I asked abu ‘Abd Allah, recipient of divine supreme covenant, about al-Qa’im (the one who will rise with Divine Authority and power). He said, ‘Those who give it a definite time have spoken lies. We, Ahl al-Bayt, do not set up a definite time for it.’”

Both hadith are sahih according to Allama Majlisi(ar).

w/s

How can this Hadith be seen as Sahih when it clearly says " A number of our people have narrated "

What people ?

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How can this Hadith be seen as Sahih when it clearly says " A number of our people have narrated "

What people ?

Because when the link directly to al-Kulayni in an isnad in al-Kafi is ÚÏÉ ãä ÃÕÍÇÈäÇ, then it is known who the members of that group are based on the rawi from whom they are narrating:

ÞÇá ÇáÔíÎ ÇáÕÏæÞ ãÍãÏ Èä íÚÞæÈ Çáßáíäí Ýí ßÊÇÈå ÇáßÇÝí Ýí ÇÎÈÇÑ ßËíÑÉ ÚÏÉ ãä ÃÕÍÇÈäÇ Úä ÃÍãÏ Èä ãÍãÏ Èä ÚíÓì ÞÇá æÇáãÑÇÏ ÈÞæáí ÚÏÉ ãä ÃÕÍÇÈäÇ

ãÍãÏ Èä íÍíì æÚáí Èä ãæÓì ÇáßãäÏÇäí æÏÇæÏ Èä ßæÑå æÃÍãÏ Èä ÇÏÑíÓ æÚáì Èä ÅÈÑÇåíã Èä åÇÔã æÞÇá ßáãÇ ÐßÑÊå Ýí ßÊÇÈí ÇáãÔÇÑ Çáíå ÚÏÉ ãä ÇÕÍÇÈäÇ Úä ÃÍãÏ Èä ãÍãÏ Èä ÎÇáÏ ÇáÈÑÞí Ýåã Úáí Èä ÅÈÑÇåíã æÚáí Èä ãÍãÏ Èä ÚÈÏÇááå Èä ÇÐíäå æÃÍãÏ Èä ÚÈÏÇááå Èä ÇãíÉ æÚáí Èä ÇáÍÓä ÞÇá æßáãÇ ÐßÑÊå Ýí ßÊÇÈì ÇáãÔÇÑ Çáíå ÚÏÉ ãä ÃÕÍÇÈäÇ Úä Óåá Èä ÒíÇÏ Ýåã Úáì Èä ãÍãÏ Èä ÚáÇä æãÍãÏ Èä ÃÈí ÚÈÏÇááå æãÍãÏ Èä ÇáÍÓä æãÍãÏ Èä ÚÞíá Çáßáíäí.

In this case, since the rawi is Ahmad b. Muhammad b. Khalid (al-Barqi), then the group is `Ali b. Ibrahim, `Ali b. Muhammad b. `Abdullah b. Udhayna, Ahmad b. `Abdullah b. Ummaya and `Ali b. al-Hasan.

Edited by macisaac

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Salam alaykum,

In al-Kafi, vol 1, ÈóÇÈõ ßóÑóÇåöíóÉö ÇáÊøóæúÞöíÊö

Hadith 1:

Úóáöíøõ Èúäõ ãõÍóãøóÏò æó ãõÍóãøóÏõ Èúäõ ÇáúÍóÓóäö Úóäú Óóåúáö Èúäö ÒöíóÇÏò æó ãõÍóãøóÏõ Èúäõ íóÍúíóì Úóäú ÃóÍúãóÏó Èúäö ãõÍóãøóÏö Èúäö ÚöíÓóì ÌóãöíÚÇð Úóäö ÇáúÍóÓóäö Èúäö ãóÍúÈõæÈò Úóäú ÃóÈöí ÍóãúÒóÉó ÇáËøõãóÇáöíøö ÞóÇáó ÓóãöÚúÊõ ÃóÈóÇ ÌóÚúÝóÑò ( Úáíå ÇáÓáÇã ) íóÞõæáõ íóÇ ËóÇÈöÊõ Åöäøó Çááøóåó ÊóÈóÇÑóßó æó ÊóÚóÇáóì ÞóÏú ßóÇäó æóÞøóÊó åóÐóÇ ÇáúÃóãúÑó Ýöí ÇáÓøóÈúÚöíäó ÝóáóãøóÇ Ãóäú ÞõÊöáó ÇáúÍõÓóíúäõ ÕóáóæóÇÊõ Çááøóåö Úóáóíúåö ÇÔúÊóÏøó ÛóÖóÈõ Çááøóåö ÊóÚóÇáóì Úóáóì Ãóåúáö ÇáúÃóÑúÖö ÝóÃóÎøóÑóåõ Åöáóì ÃóÑúÈóÚöíäó æó ãöÇÆóÉò ÝóÍóÏøóËúäóÇßõãú ÝóÃóÐóÚúÊõãõ ÇáúÍóÏöíËó ÝóßóÔóÝúÊõãú ÞöäóÇÚó ÇáÓøóÊúÑö æó áóãú íóÌúÚóáö Çááøóåõ áóåõ ÈóÚúÏó Ðóáößó æóÞúÊÇð ÚöäúÏóäóÇ æó íóãúÍõæ Çááøóåõ ãóÇ íóÔóÇÁõ æó íõËúÈöÊõ æó ÚöäúÏóåõ Ãõãøõ ÇáúßöÊóÇÈö ÞóÇáó ÃóÈõæ ÍóãúÒóÉó ÝóÍóÏøóËúÊõ ÈöÐóáößó ÃóÈóÇ ÚóÈúÏö Çááøóåö ( Úáíå ÇáÓáÇã ) ÝóÞóÇáó ÞóÏú ßóÇäó ßóÐóáößó .

Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa all from al-Hassan ibn Mahbub from abu Hamza al-Thumali who has said the following: “I heard abu Ja'far, recipient of divine supreme covenant, say, ‘O Thabit, Allah, the Most Holy, the Most High, had set a time for it (Divine Government on earth) in the year seventy, but when al-Husayn, recipient of divine supreme covenant, was murdered Allah’s anger became more intense on the people on earth. He delayed it until one hundred forty. At that time we spoke to you about it and you publicized this Hadith and disclosed the secret. Allah thereafter has not set any time limit that we know of. Allah obliterates whatever He wants and establishes whatever He wants; with Him is the original book.’ “Abu Hamza has said, ‘I narrated the above Hadith to abu ‘Abd Allah, recipient of divine supreme covenant, and he said, ‘It was just as you said.’”

Hadith 3:

ÚöÏøóÉñ ãöäú ÃóÕúÍóÇÈöäóÇ Úóäú ÃóÍúãóÏó Èúäö ãõÍóãøóÏö Èúäö ÎóÇáöÏò Úóäú ÃóÈöíåö Úóäö ÇáúÞóÇÓöãö Èúäö ãõÍóãøóÏò Úóäú Úóáöíøö Èúäö ÃóÈöí ÍóãúÒóÉó Úóäú ÃóÈöí ÈóÕöíÑò Úóäú ÃóÈöí ÚóÈúÏö Çááøóåö ( Úáíå ÇáÓáÇã ) ÞóÇáó ÓóÃóáúÊõåõ Úóäö ÇáúÞóÇÆöãö ( Úáíå ÇáÓáÇã ) ÝóÞóÇáó ßóÐóÈó ÇáúæóÞøóÇÊõæäó ÅöäøóÇ Ãóåúáõ ÈóíúÊò áóÇ äõæóÞøöÊõ .

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father form al-Qasim ibn Muhammad from Ali ibn abu Hamza from abu

Basir who has said the following: “Once I asked abu ‘Abd Allah, recipient of divine supreme covenant, about al-Qa’im (the one who will rise with Divine Authority and power). He said, ‘Those who give it a definite time have spoken lies. We, Ahl al-Bayt, do not set up a definite time for it.’”

Both hadith are sahih according to Allama Majlisi(ar).

w/s

That first one is quite a mind bender, bro.

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I think by setting up time, it mean he told Imam Hussain (as) to rise and government was suppose to be established by him at a certain time...

But because of the betrayal of the people, then it was not to occur..

Allah (swt) wanted Imam Baqir (as) to rise at a certain time then, but because the public came to know of that...it became delayed...

There was no time they know of then...

This suggests it could have then been entrusted to any of the Imams (as) to rise..

My thoughts failed to remove his oppression. Whoever of Your people I asked for help disappointed me, and whoever of Your creation I relied on betrayed me. - Imam Ali Al-Hadi (as)

Perhaps a time was written for Imam Hadi (as) as well, and it got delayed too.

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Salam alaykum,

In al-Kafi, vol 1, ÈóÇÈõ ßóÑóÇåöíóÉö ÇáÊøóæúÞöíÊö

Hadith 1:

Úóáöíøõ Èúäõ ãõÍóãøóÏò æó ãõÍóãøóÏõ Èúäõ ÇáúÍóÓóäö Úóäú Óóåúáö Èúäö ÒöíóÇÏò æó ãõÍóãøóÏõ Èúäõ íóÍúíóì Úóäú ÃóÍúãóÏó Èúäö ãõÍóãøóÏö Èúäö ÚöíÓóì ÌóãöíÚÇð Úóäö ÇáúÍóÓóäö Èúäö ãóÍúÈõæÈò Úóäú ÃóÈöí ÍóãúÒóÉó ÇáËøõãóÇáöíøö ÞóÇáó ÓóãöÚúÊõ ÃóÈóÇ ÌóÚúÝóÑò ( Úáíå ÇáÓáÇã ) íóÞõæáõ íóÇ ËóÇÈöÊõ Åöäøó Çááøóåó ÊóÈóÇÑóßó æó ÊóÚóÇáóì ÞóÏú ßóÇäó æóÞøóÊó åóÐóÇ ÇáúÃóãúÑó Ýöí ÇáÓøóÈúÚöíäó ÝóáóãøóÇ Ãóäú ÞõÊöáó ÇáúÍõÓóíúäõ ÕóáóæóÇÊõ Çááøóåö Úóáóíúåö ÇÔúÊóÏøó ÛóÖóÈõ Çááøóåö ÊóÚóÇáóì Úóáóì Ãóåúáö ÇáúÃóÑúÖö ÝóÃóÎøóÑóåõ Åöáóì ÃóÑúÈóÚöíäó æó ãöÇÆóÉò ÝóÍóÏøóËúäóÇßõãú ÝóÃóÐóÚúÊõãõ ÇáúÍóÏöíËó ÝóßóÔóÝúÊõãú ÞöäóÇÚó ÇáÓøóÊúÑö æó áóãú íóÌúÚóáö Çááøóåõ áóåõ ÈóÚúÏó Ðóáößó æóÞúÊÇð ÚöäúÏóäóÇ æó íóãúÍõæ Çááøóåõ ãóÇ íóÔóÇÁõ æó íõËúÈöÊõ æó ÚöäúÏóåõ Ãõãøõ ÇáúßöÊóÇÈö ÞóÇáó ÃóÈõæ ÍóãúÒóÉó ÝóÍóÏøóËúÊõ ÈöÐóáößó ÃóÈóÇ ÚóÈúÏö Çááøóåö ( Úáíå ÇáÓáÇã ) ÝóÞóÇáó ÞóÏú ßóÇäó ßóÐóáößó .

Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa all from al-Hassan ibn Mahbub from abu Hamza al-Thumali who has said the following: “I heard abu Ja'far, recipient of divine supreme covenant, say, ‘O Thabit, Allah, the Most Holy, the Most High, had set a time for it (Divine Government on earth) in the year seventy, but when al-Husayn, recipient of divine supreme covenant, was murdered Allah’s anger became more intense on the people on earth. He delayed it until one hundred forty. At that time we spoke to you about it and you publicized this Hadith and disclosed the secret. Allah thereafter has not set any time limit that we know of. Allah obliterates whatever He wants and establishes whatever He wants; with Him is the original book.’ “Abu Hamza has said, ‘I narrated the above Hadith to abu ‘Abd Allah, recipient of divine supreme covenant, and he said, ‘It was just as you said.’”

Both hadith are sahih according to Allama Majlisi(ar).

w/s

Interesting. Ayatullah Lutfullah Safi Gulpaygani considers it weak and explains this tradition here.

The Issue of Bada’ (Alteration in the Divine Will) and the Tradition of Abu Hamza

QUESTION:

A tradition has been narrated by Abu Hamza Thumali from Imam Al-Baqir (peace be upon him) according to which Amir al-Mu’minin (peace be upon him) said that relief will come after the 70th year after Hijra, but because of the martyrdom of Imam Husayn (peace be upon him) the affair was delayed until the year 140 after Hijra. Then, because the Shi‘a did not protect the secret,
Allah
once again delayed the affair such that He did not place any time for it in the knowledge of the Imams.

Please explain the commentary of this tradition along with the many other traditions that indicate that the promised relief shall occur after long periods and following great events and happenings. And doesn’t the occurrence of bada’, which is understood from this tradition, cause the presumption that something became known for
Allah
—we seek refuge with
Allah
—after it had been unknown? In any case, what is the correct explanation?

ANSWER:

First: This tradition has objections in its chain of narrators, since according to books of rijal, Abu Hamza al-Thumali did not belong to the fourth generation of narrators; his demise occurred in the year 150 A.H. Hasan ibn Mahbub, who according to the chain of narrators narrated this tradition from Abu Hamza, is from the sixth generation, and passed away at the age of 75 years in the year 224 A.H. Thus, Hasan ibn Mahbub was not more than one year old when Abu Hamza passed away. In such a case it is absolutely not possible for him to narrate from Abu Hamza, and without doubt another individual was an intermediary between him and Abu Hamza. However, since it is not known who that person is, we cannot regard this tradition as reliable; moreover, a tradition narrated by only one person cannot be an authority in doctrinal principles, let alone when its chain of narrators is also unknown.

Second: With the existence of many reliable traditions that all explicitly indicate that the reappearance of Imam Mahdi (may
Allah
hasten his return) and the just government of the righteous shall not come to pass that quickly and that one must await magnificent changes and grave events over very long periods before his reappearance, how can a forged tradition with only one chain of narrators be relied upon in the face of all those traditions? Moreover, many sermons and traditions have been related from Amir al-Mu’minin (peace be upon him) in which both the length of the period during which one must await the reappearance and the great events and severe trials of the believers have been referred to. With the existence of this, how is it possible to say that a singly-narrated, forged traditions that says that the Imam specified the time of reappearance as the year 70 A.H. is reliable.

In addition, alteration in Divine decrees is a conceivable matter, though this does not mean that
Allah
the Exalted is unaware of affairs in the beginning and then acquires knowledge of them. Such a belief is invalid according to the Shi‘a, since all Shi‘a believe
Allah
to be free and far removed from ignorance coming to know about something after its being concealed. Bada’, in the conception which the Shi‘a believe in, is a Qur’anic and Islamic principle, and an important part of the issues of theology and similarly the issues of prophecy are based on it.

..................................................................

ANSWER: First, according to reliable traditions, the knowledge and awareness of unseen matters that
Allah
grants to the prophet or his successor and commands him to announce belongs to the definite affairs in which there is no bada’. For example, the Prophet’s (peace be upon him and his family) prophecy about ‘Ammar being killed at the hands of the rebellious party, about the martyrdom of Amir al-Mu’minin and Imam Husayn (peace be upon him) and the remaining tragedies to befall the Ahl al-Bait (peace be upon them), or about Fatimah (peace be upon her) being the first of the Ahl al-Bait to meet him, all are definite matters not subject to bada’. The same is true about the prophecy that Islam shall subdue the world, that Imam Mahdi (may
Allah
hasten his return) will appear at the end of time and the explanation of his qualities and characteristics, and tens of other undeniable prophecies. Similarly, the reports about the unseen given by Amir al-Mu’minin (peace be upon him), much of which the Ahl al-Sunnat have also narrated, and the reports of the remaining Imams (peace be upon them) about unseen affairs are not subject to bada’, or more correctly, bada’ will not take place in these matters, or else those personages would not have given information about them.

The traditions which mention the existence of bada’ in their reports of the unseen are either very rare or contain a weak chain of narration, or else their indication of such a point is incomplete. Take for example the same tradition of Abu Hamzah which was discussed earlier.

If there is a sahih (sound) tradition in this regard, it is the tradition of Amr ibn Hamq from Amir al-Mu’minin (peace be upon him) which says, I had the honor of coming to the presence of Amir al-Mu’minin (peace be upon him) when he had been struck with the fatal blow; he (peace be upon him) said, O’ Amr, I shall part from you… until the year 70, calamities will take place; he repeated this statement thrice.

I said, O’ Amir al-Mu’minin (peace be upon him), you said that calamities will occur until the year 70; is there deliverance after that year?

He said, Yes, Amr. After every trial there is deliverance and ease.

íóãúÍõæ Çááåó ãóÇ íóÔóÇÁõ æóíõËúÈöÊõ æóÚöäúÏóåõ Ãõãøõ ÇáúßöÊóÇÈö

Allah
effaces whatsoever He pleases and affirms, and with Him is the Mother of the Book.”[100]

This tradition does not prophesy the appearance and uprising of the Imam of the Time (may
Allah
hasten his return); rather it gives information about a Divine custom,

Åöäøó ãóÚó ÇáúÚõÓúÑö íõÓúÑÇð

“Verily with difficulty is ease.”[101]

At the same time, it mentions the point that this deliverance will come to be in the case that bada’ does not occur. In reality, the Imam, by reciting the verse “
Allah
effaces whatsoever He pleases and affirms, and with Him is the Mother of the Book” wanted to say that this matter is not definite; it may very well be that bada’ will occur and prevent it from occurring.

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Interesting. Ayatullah Lutfullah Safi Gulpaygani considers it weak and explains this tradition here.

The Issue of Bada’ (Alteration in the Divine Will) and the Tradition of Abu Hamza

QUESTION:

A tradition has been narrated by Abu Hamza Thumali from Imam Al-Baqir (peace be upon him) according to which Amir al-Mu’minin (peace be upon him) said that relief will come after the 70th year after Hijra, but because of the martyrdom of Imam Husayn (peace be upon him) the affair was delayed until the year 140 after Hijra. Then, because the Shi‘a did not protect the secret,
Allah
once again delayed the affair such that He did not place any time for it in the knowledge of the Imams.

Please explain the commentary of this tradition along with the many other traditions that indicate that the promised relief shall occur after long periods and following great events and happenings. And doesn’t the occurrence of bada’, which is understood from this tradition, cause the presumption that something became known for
Allah
—we seek refuge with
Allah
—after it had been unknown? In any case, what is the correct explanation?

ANSWER:

First: This tradition has objections in its chain of narrators, since according to books of rijal, Abu Hamza al-Thumali did not belong to the fourth generation of narrators; his demise occurred in the year 150 A.H. Hasan ibn Mahbub, who according to the chain of narrators narrated this tradition from Abu Hamza, is from the sixth generation, and passed away at the age of 75 years in the year 224 A.H. Thus, Hasan ibn Mahbub was not more than one year old when Abu Hamza passed away. In such a case it is absolutely not possible for him to narrate from Abu Hamza, and without doubt another individual was an intermediary between him and Abu Hamza. However, since it is not known who that person is, we cannot regard this tradition as reliable; moreover, a tradition narrated by only one person cannot be an authority in doctrinal principles, let alone when its chain of narrators is also unknown.

^Yes, this seems a valid point.

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I've seen people believe that a gaming system is why the mahdi is in the serdaab.

I wouldnt be suprised if some one is spreading some random hoax about he believing for some random reason he doesnt even know that imam al mahdi will show up in 2018.

well guess what ! i believe he is going to show up in 2020 ! why ? cause i just said so ! maybe its a dream that i forgot but who cares ?

Edit: and a few points to point out:

1- God perfect guide ? where did the Quraan go ?

2- Isn't your "perfect guide" GUIDED by the Quraan ?

3- Where did your "PERFECT" sense go ?

You are clearly a sunni in disguise !!

trying to give shia a bad image !

may God guide us all !

Edited by Mahdi Madad

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Return Imam means that he did not die and was hidden by God.

Now God will send the Imam back to to establish Divine Justice on Earth.

Basically Imam Mahdi is set to take over the White House clean it of all idols and plant a black flag over it.

This should happen about 2018.

God bless Imam Mahdi.

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Isnt it obvious?

Return of the Imam means that he did not die.

He was hidden by God.

Now God will send the Imam back to establish Divine Justice on Earth.

Basically Imam Mahdi is set to take over the White House, clean it of all idols, and plant a black flag over it.

Americans are definately not going to like that, and, therefore,

they will naturally try to resist God's representative.

US always opposes God. That is why it will be destroyed.

This should happen about 2018.

God bless Imam Mahdi.

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This reminds me of ......well me saying I KNOW 2PAC IS COMING BACK IN 2006.........and when he didn't I started saying HE'S GONNA BE BACK DEFINITELY IN 2012

only Allah (Swt) knows ..and to put a date on it is like saying you have a feeling you KNOW what Allah is planning

that's waste blud ...you aint on that level

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(bismillah) (salam)

remember that Imam(A T F S) won't appear till wolrd won't ready to accept God's ruling

before appearance there will be war and one third of population will die

second third will die in deasease regarding shias only one third will accept to follow

him and most important it's up to our acting to hasten his venue

:yaali:

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It could only be a valid point if you have proof that Hassan ibn Mahbub "passed away at the age of 75 years." It's confirmed that he died in 224 A.H, but how do you know he was born in 149 AH?

From Mujam al-Rijal. . .

وقال في ترجمته(479)الحسن بن محبوب : " علي بن محمد القتيبي ، قال : حدثني جعفر بن محمد بن الحسن بن محبوب نسبة جده الحسن بن محبوب : أن الحسن بن محبوب بن وهب بن جعفر بن وهب ، وكان وهب عبدا سنديا ، مملوكا ، لجرير بن عبدالله البجلي زرادا ، فصار إلى أمير المؤمنين عليه السلام وسأله أن يبتاعه من جرير ، فكره جرير أن يخرجه من يده ، فقال : الغلام حر قد أعتقته ، فلما صح عتقه صار في خدمة أمير المؤمنين عليه السلام .

ومات الحسن بن محبوب في آخر سنة أربع وعشرين ومائتين ، وكان من أبناء خمس وسبعين سنة ، وكان آدم شديد الادمة أنزع سباطا خفيف العارضين ربعة من الرجال يخمع من وركه الايمن

أقول : مقتضى ما ذكره الكشي : أن الحسن بن محبوب تولد بعد وفاة الصادق عليه السلام ، وهذا ينافي روايته كثيرا عن أبي حمزة المتوفي في زمان الصادق عليه السلام

w/s

Edited by Jondab_Azdi

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