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AliMohammed

Hadith from Kamil al-Ziyarat

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So i came across this rather peculiar hadith when i was reading the famous shi'i hadith book by ibn Qulawayh you all know about, called Kamil al-Ziyarat, the hadith goes like the following: 

"Imam Sadiq (a.s.) said: One day Allah’s Messenger (s.a.w.s.) was in Fatima’s house with Husain (a.s.) on his lap. Suddenly, the Prophet began to cry and went into prostration. Then he said: O Fatima, O daughter of Muhammad! Just now Allah the Most High and Exalted just appeared to me here in the most beautiful form and asked me, “O Muhammad! Do you love Husain (a.s.)?” I replied, “Yes, he is the light of my eyes, fruit of my heart, fragrant flower and the skin between my eyes.” Allah said: O Muhammad! – and placing His Hand on Husain’s head2 – Blessed is this newborn upon whom I have sent prosperity, blessings, mercy and pleasure. My curse, wrath, chastisement, disgrace and punishment are upon one who kills him, is inimical to him or rises up against him. Indeed, he is the Chief of Martyrs from the first to the last, in this life and Hereafter."

hmm... i am really confused now, is this hadith reliable, is it not? Does this hadith have a particular meaning? Is it metaphorical?

Lets assume this hadith is fabricated and has no origin, then we would have to admit that Kamil Al-Ziyarat is not completely reliable... But what if it is reliable, but the likes of Allah "putting His (AWJ) hand" on Hussain or Allah (AWJ) coming to the Holy Prophet (SAWS) in a beautiful form is nothing more than a metaphor. 

What is your take on this?

Jazakum Allah khair jaza'

 

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If a hadith from the ahlulbayt violates the Quran, than it's fabricated. 

[6:103] No vision can grasp Him

 

[1/81] الكافي: محمد بن إسماعيل، عن الفضل بن شاذان، عن ابن أبي عمير، عن هشام بن الحكم وغيره، عن أبي عبدالله عليه السلام قال: خطب النبي صلى الله عليه وآله بمنى فقال: أيها الناس ما جاء كم عني يوافق كتاب الله فأنا قلته وما جاء كم يخالف كتاب الله فلم أقله

[1/81] al-Kafi: Muhammad b. Ismail from al-Fadhl b. Shadhan from Ibn Abi Umayr from Hisham b. al-Hakam and other than him from Abi Abdillah عليه السلام who said: the Prophet صلى الله عليه وآله addressed the people in Mina and said: O people, whatever comes to you attributed to me which agrees with the Book of Allah then I have indeed said it, and whatever comes to you opposing the book of Allah then I never said it.

Edited by Hassan-

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There is a potential issue in how the hadith is being read. The hadith does not say "Allah appeared to me", it says "The High and Exalted appeared to me" (ان العلي الاعلى (1) تراءى لي). The footnote indicates that this appearance was made by Jibra'il, representing Allah, rather than Allah Himself, which is not possible. As you may know, the Quran talks of the face and hands of Allah, but these are not understood to be His body parts, but rather these are metaphors to His material representations. And Allah knows best.

Still, the wording is indeed strange (shadh), and the report is solitary - it does not appear with other chains or in other books that I know of. There is a problem with the chain:

حدثني ابي رحمه الله، عن سعد بن عبد الله، عن محمد بن عيسى بن عبيد اليقطيني، عن محمد بن سنان، عن ابي سعيد القماط، عن ابن ابي يعفور، عن ابي عبد الله (عليه السلام)

Muhammad b. Sinan is weak, and he was known to have entered phases of ghulu in his life, and [as an aside] he read most of his narrations from books rather than directly from the author of the books.

No author is infallible and no book is completely reliable. If the hadith is true, then it is to be read in light of our other hadiths - that Allah cannot be seen, and that He is represented through the creation.

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16 hours ago, AliMohammed said:

So i came across this rather peculiar hadith when i was reading the famous shi'i hadith book by ibn Qulawayh you all know about, called Kamil al-Ziyarat, the hadith goes like the following: 

"Imam Sadiq (a.s.) said: One day Allah’s Messenger (s.a.w.s.) was in Fatima’s house with Husain (a.s.) on his lap. Suddenly, the Prophet began to cry and went into prostration. Then he said: O Fatima, O daughter of Muhammad! Just now Allah the Most High and Exalted just appeared to me here in the most beautiful form and asked me, “O Muhammad! Do you love Husain (a.s.)?” I replied, “Yes, he is the light of my eyes, fruit of my heart, fragrant flower and the skin between my eyes.” Allah said: O Muhammad! – and placing His Hand on Husain’s head2 – Blessed is this newborn upon whom I have sent prosperity, blessings, mercy and pleasure. My curse, wrath, chastisement, disgrace and punishment are upon one who kills him, is inimical to him or rises up against him. Indeed, he is the Chief of Martyrs from the first to the last, in this life and Hereafter."

hmm... i am really confused now, is this hadith reliable, is it not? Does this hadith have a particular meaning? Is it metaphorical?

Lets assume this hadith is fabricated and has no origin, then we would have to admit that Kamil Al-Ziyarat is not completely reliable... But what if it is reliable, but the likes of Allah "putting His (AWJ) hand" on Hussain or Allah (AWJ) coming to the Holy Prophet (SAWS) in a beautiful form is nothing more than a metaphor. 

What is your take on this?

Jazakum Allah khair jaza'

 

Salamun alaykum.

This is the Arabic version:

بَيْنَا رَسُولُ اللَّهِ ص فِي مَنْزِلِ فَاطِمَةَ وَ الْحُسَيْنُ فِي حَجْرِهِ إِذْ بَكَى وَ خَرَّ سَاجِداً ثُمَّ قَالَ يَا فَاطِمَةُ يَا بِنْتَ مُحَمَّدٍ إِنَّ الْعَلِيَّ الْأَعْلَى تَرَاءَى لِي فِي بَيْتِكَ هَذَا سَاعَتِي هَذِهِ فِي أَحْسَنِ صُورَةٍ وَ أَهْيَإِ هَيْئَةٍ وَ قَالَ لِي يَا مُحَمَّدُ أَ تُحِبُّ الْحُسَيْنَ فَقُلْتُ نَعَمْ قُرَّةُ عَيْنِي وَ رَيْحَانَتِي وَ ثَمَرَةُ فُؤَادِي وَ جِلْدَةُ مَا بَيْنَ عَيْنَيَّ فَقَالَ لِي يَا مُحَمَّدُ وَ وَضَعَ يَدَهُ عَلَى رَأْسِ الْحُسَيْنِ بُورِكَ مِنْ مَوْلُودٍ عَلَيْهِ بَرَكَاتِي وَ صَلَوَاتِي وَ رَحْمَتِي وَ رِضْوَانِي وَ لَعْنَتِي وَ سَخَطِي وَ عَذَابِي وَ خِزْيِي وَ نَكَالِي عَلَى مَنْ قَتَلَهُ وَ نَاصَبَهُ وَ نَاوَاهُ وَ نَازَعَهُ أَمَا إِنَّهُ سَيِّدُ الشُّهَدَاءِ مِنَ الْأَوَّلِينَ وَ الْآخِرِينَ فِي الدُّنْيَا وَ الْآخِرَةِ وَ سَيِّدُ شَبَابِ أَهْلِ الْجَنَّةِ مِنَ الْخَلْقِ أَجْمَعِينَ وَ أَبُوهُ أَفْضَلُ مِنْهُ وَ خَيْرٌ فَأَقْرِئْهُ السَّلَامَ وَ بَشِّرْهُ بِأَنَّهُ رَايَةُ الْهُدَى وَ مَنَارُ أَوْلِيَائِي وَ حَفِيظِي وَ شَهِيدِي عَلَى خَلْقِي وَ خَازِنُ عِلْمِي وَ حُجَّتِي عَلَى أَهْلِ السَّمَاوَاتِ وَ أَهْلِ الْأَرَضِينَ وَ الثَّقَلَيْنِ الْجِنِّ وَ الْإِنْس‏

The underlined phrases must be explained.

Allama Majlisi after quoting this narration, says:

 بيان إن العليّ الأعلى أي رسوله جبرئيل أو يكون الترائي كناية عن غاية الظهور العلمي و حسن الصورة كناية عن ظهور صفات كماله تعالى له و وضع اليد كناية عن إفاضة الرحمة

(Bihar al-Anwar, vol. 44 p. 238)

"Al-Ali al-'A'la (العلی الاعلی) means His messenger, Gabriel, or ترائی is a metaphor referring to His utmost manifestation and beauty of the form (حسن الصوره) is a metaphor referring to the manifestation of Divine attributes of beauty to the Prophet and putting his hand is a metaphor referring to Him showing His Mercy".

Ayat Allah Bahjat says regarding the same narration:

شاید مقصود از «وضع یده»، دست مبارک خود رسول‌الله(ص) یا ید رحمت حضرت حق باشد.

منظور از «ترائی لی» هم قطعاً رؤیت حسی‌ای که محال است، نیست؛ زیرا رؤیت (حسی) مستحیل است، هم در دنیا و هم در آخرت؛ لذا نباید به «کرؤیة بعضکم بعضاً» (مانند دیدن شما همدیگر را) تأویل شود. رؤیت ممکنه قلبیه به همه وجوهش ممکن است، هم در دنیا و هم در آخرت و این رؤیت هم نه با همه کس یا همه جا یا برای هر کس است؛ بلکه ماجرای این روایت امر خاصی است که خداوند می‌خواهد (آن امر خاص) تنفیذ شود و امام حسین(ع) علیه‌السلام مشمول رحمت خاصه شود و معاهده‌ای است با رسول‌الله صلی‌الله‌علیه‌وآله و حضرت فاطمه علیها‌السلام.

To put it in nutshell he says that:

- The phrase "وضع یده" means the hand of Prophet or the hand of Divine Mercy;

- ترائی لی does not refer to physical sight which is impossible both in this world and the next world; rather, it refers to sight by heart which is possible in both worlds for some special people.

(http://www.farsnews.com/printable.php?nn=13940806000569)

 

 

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