A Glance at Behaar-ul-Anwaar
Preface
Our infallible Imams (a.s.) are the fountainhead of all material,
religious and divine knowledge. Their words and deeds are a source of
salvation or us. Following and submitting to them is incumbent upon us
and acquiring this religious knowledge has been greatly emphasized. If
for a moment, we disregard the teachings of the Imams (a.s.) in favour
of worldly gains, then forget salvation of the hereafter, we would be
among the losers and misguided ones of this world itself. Our scholars –
right from the beginning till date – have rendered selfless service
through their efforts and sacrifices in the collection of the treasures
of knowledge and for which each and every man of the community remains
grateful. This collection is the nations’ wealth, the guarantee of our
survival and the provision of the hereafter. This is the right of
intercession. The one who is active in this field gets the privilege of
rewards. When the flame of the lamp of knowledge lit by the Imams (a.s.)
became more luminous through the efforts of these scholars, the hearts
of the enemies exploded. The men of evil readied devious weapons and
strategies to discredit and disgrace our venerated scholars. They
targeted the front ranking scholars and highlighted their shortcomings
and weaknesses in order to belittle their importance. These would then
be fed into the conversations of the community to promote a vilified
environment against them
Something like this happened with Allamah Muhammad Baqir Majlisi
(r.a.), whose mind boggling work – the voluminous 110 parts of Behaar
al-Anwaar al-Jaameah Le Durare Akhbaar al-Aimmah al-Athaar – and 30
other books will keep his personality alive till the day of Judgement.
Especially in the case of Behaar al-Anwaar, whose authenticity and
inclusiveness was put under doubt (with malafide intentions) for the
seekers of knowledge, researchers and scholars so that they would remain
confused in the authenticity of its narrations and explanations.
Some Doubts: A doubt fast gaining prevalence among some scholars and
the people leaning towards a scholarly disposition – but not enumerated
officially among the Ulama – is that the book (i.e. Behaar al-Anwaar)
is a collection of both confirmed and unconfirmed, authenticated and
unauthenticated, traditions gathered at a single place. The work of
sieving and pruning is on the shoulders of the coming generation of
scholars and researchers.
The other doubt spreading amongst scholars is that Behaar al-Anwaar
is a collection of traditions, consisting of historical and religious
knowledge collected and sorted by the students of Allamah Majlisi (r.a.)
while he just lent his name on the cover for its publication after its
finalization.
When a brother of Association of Imam Mahdi (a.s.) – who is competent
in one field of research and is a skilful student – learnt of this
doubt and discussions in the society, he undertook a brief assessment of
Allamah’s (r.a.) personality, remarkable works and the opinions of
great scholars about this leading persona. He writes:
Behaar al-Anwaar and the author of this immense work Allamah Majlisi
(a.r.) do not need any introduction in the Shiite world. The
translations of his works are continually published in Urdu and Persian.
Allamah Majlisi’s (r.a.) father is also known by the title of Allamah
(a very learned scholar) since he was a highly erudite academic. His
name was Allamah Muhammad Taqi Ibn Maqsood Ali (r.a.). He is even
mentioned as Allamah Majlisi – the first – (Majlisi-e-Awwal) in
discussions.
Allamah Majlisi (ar) was born in 1037 A.H in the city of Isfahan. He
passed away on the 27th of Ramazan 1110 A.H He was buried in the grand
mosque of Isfahan. His grave has visitors even today. (In the new
edition of Behaar al-Anwaar, his date of expiry is mentioned as 1111 A.H
but this is incorrect). The Seminary of Allamah Majlisi (r.a.) was one
of the leading religious schools of Iran and its accomplishments and
achievements will be remembered till the Day of Resurrection. The
seminary has produced luminaries like Mulla Saleh Mazandaraani and the
researcher Amina Khatoon through whom there have been a series of
jurisprudents. This was a period of scheming and plotting by the Russian
and British powers against the unity and scholastic achievements of
Iran. The echoes of the sedition of Ali Muhammad Baab were heard and
Prince Dalgorki was ready to enter Iran through the Baab. The center of
knowledge was cognizant of the situation and acted as a protective
fortification.
His Services
Allamah Majlisi (r.a.) has collected traditions in his book from
authentic Shiite sources other than the four main books: Al-Kaafi, Man
Laa Yahzorohul Faqih, Istibsaar and Tahzeeb. These four books are the
pillars on which rests the Shiite religion.
Hardly has Allamah (r.a.) overlooked any aspect of the Islamic
history mentioned by the Sihah and left it unanswered. The first version
of Behaar al-Anwaar consisted of 25 volumes so huge that they were
subdivided into a 110 volumes for the second edition. This book is a
powerful weapon in the hands of our research scholars.
Of the 25 volumes, Allamah (r.a.) has himself provided the
explanations and clarifications in 17 volumes, while he did not get an
opportunity for the remaining 8 volumes. He made a will to his student
Mir Muhammad Husain Khuldabadi (r.a.) to complete this task of exegesis
of the remaining traditions. His work is in plain language and easy to
understand.
Compilations of Allamah Majlisi (r.a.)
Allah, the High, had bestowed him with great abilities. He was the
master of astounding memory and had amazing knowledge. The treasures of
knowledge left by the Allamah through his writings and speeches are as
follows:
1. Behaar al-Anwaar
2. Hayaah al-Qulub in 3 volumes.
3. Haqq al-Yaqeen
4. Hilyah al-Muttaqeen
5. Ain al-Hayaah
6. Jalaa al-Uyoon
7. Tauheed-e-Mufazzal
8. Jawaabhaa-e-Masaele Mutafarriqah
9. Tazkerah al-Aimmah
And there are innumerable books pertaining to legal rulings. These
compilation of books range presently at 58 books but is not a complete
summation and there are other writings as well. His work Behaar
al-Anwaar has the position of an encyclopedia in all his works.
According to great Islamic scholars, Allamah Majlisi (r.a.) has a
position of such prestige that any praise falls short. The very mention
of his name is a cause of reverence. The Late Mirza Husain Noori (r.a.),
Allamah Waheed Bahbahaani (r.a.), the great teacher – Hajj Sheikh
Murtuza Ansari (r.a.) – have not only addressed Allamah Baqir Majlisi
(r.a.) as such but have gone on to record about his scholastic capacity,
greatness and services and viewed it with admiration. He is respected
as a grand researcher, the luminescence of knowledge and a heroic
figure.
It is clear to a great extent that the Allamah was close to the
fountainhead of divine knowledge and the heir to the teachings of the
past Prophets (a.s.), the Imam of the Time (a.s.). Otherwise, the
collection of such a vast base of knowledge was impossible for the
succeeding generation of researchers. However, Allamah Majlisi (a.r.)
did take the help of his students in this endeavor.
Despite the paucity of space, the introduction of Allamah Muhammad
Baqir Majlisi (r.a.) was necessary. Our community should be aware of two
things. One, they should recognize the scholar who has exposed the
baseless arguments of the people concerning religion; and two, the
writers and authors should desist from frivolous talk about the Allamah
and pay attention to his writings.
The other reason was the introduction of Behaar al-Anwaar inclusive
of 25 volumes of which the 13th volume is solely about Hazrat Hujjat Ibn
al-Hasan Askari (a.s.).
It is sad that this volume is available only with some scholars. The
13th volume was later subdivided into three: 51st 52nd and the 53rd
volumes of the new 110 volumes edition, and the total number of pages
spanning the three volumes are 1118. Inshallah, we have the good fortune
of taking a peek at all three volumes keeping brevity in consideration.
Imam Mahdi (a.s.) and the 51st, 52nd and 53rd volumes of Behaar al-Anwaar
We present herein for the readers, a divisional preview of the
detailed and documentary information regarding Imam Zamana (a.s.) in
Behaar al-Anwaar:
The First Chapter:
The birth of Imam Zamana (a.s.) and the conditions of his mother
(a.s.) are quoted therein. He has referred to the book Al-Kaafi of
Sheikh Kulaini (r.a.) for the date of birth as 15th Shaban 255 AH.
Quoting Kamaaluddin, he records that when Janabe Nargis Khatoon (a.s.)
became pregnant, Imam Hasan Askari (a.s.) informed her of the birth of a
son who would be his successor. The next tradition narrates the
incident of Janabe Hakimah Khatoon (s.a.), the paternal aunt of Imam
Hasan Askari (a.s.) and the daughter of Imam Muhammad Taqi (a.s.) being
present with Janabe Narjis Khatoon (a.s.) at the birth of Imam Zamana
(a.s.). Thereafter are the narrations of the aqeeqah of Imam Zamana
(a.s.) and his introduction to the select companions of Imam Askari
(a.s.) as the heir.
The Second Chapter
The names and titles of Imam Zamana (a.s.) and their appellation have
been mentioned. First being about the title Qaem narrated from Imam
Baqir (a.s.) that though all the Imams are Qaem bIl Haqq (steadfast on
Truth) but the title is specific for Imam Zamana (a.s.) because he will
rise for the revenge of the blood of Imam Husain (a.s.).
He is called Mahdi (guided one) because Allah has guided him towards
the true affair. He will bring the real Torah and the other divine books
to the fore. He will then judge the followers of the Torah according to
Torah, the followers of the Bible according to the Bible, the followers
of Zaboor according to Zaboor and the Muslims according to Quran.
There is no contradiction in the tradition that the believers of
Torah will be judged according to the Torah and the narration that all
will follow Islam because Imam (a.s.) will establish the arguments for
conforming to Islam from the Torah itself.
The Third Chapter
When and where should the name of Imam (a.s.) be said and when it should be avoided?
The Fourth Chapter
His attributes, signs and lineage. For example, his hidden birth, the
family of Ameerul Momineen (a.s.), the reappearance in the last epoch,
his appearance of a middle-aged man, his looks, his identification marks
and his lineage i.e. he is from the progeny of Imam Reza (a.s.) or
Imam Muhammad Baqir (a.s.).
The Fifth Chapter
The mention of verses interpreted by the Ahle Bait (a.s.) as
pertaining to the reappearance of Imam Mahdi (a.s.). There are many
verses in the Holy Quran that have a hidden meaning different from the
apparent meaning and which indicate the appearance of Imam (a.s.).
The Sixth Chapter
The traditions of Allah and His Messenger (s.a.w.a.) concerning Imam
Zamana (a.s.) from Shiite and Sunni sources. For example, the narration
of the Holy Prophet (s.a.w.a.) that we the children of Abdul Muttalib,
the Prophet (s.a.w.a.), Hamza the chief of martyrs, Ja’afar Tayyar, Ali
and Fatimah (a.s.), Hasan and Husain (a.s.) and Mahdi (a.s.) are the
Chiefs of Paradise.
The Seventh Chapter
The traditions about Imam Zamana (a.s.) narrated from Ameerul Momineen (a.s.).
The Chapters 8-15 contain narrations from Imam Hasan (a.s.), Imam
Husain (a.s.), Imam Zainul Abedeen (a.s.), Imam Muhammad Baqir (a.s.),
Imam Ja’far Sadiq (a.s.), Imam Moosa Kazim (a.s.), Imam Ali Reza (a.s.),
Imam Muhammad Jawad (a.s.), Imam Ali Naqi (a.s.) and Imam Hasan Askari
(a.s.) pertaining to Imam Zamana (a.s.).
The Sixteenth Chapter
This chapter contains prophecies of soothsayers like the prophecy of
an Arab Christian mystic Sutaih. He was from the Ishaan area of Jordan.
The prophecy was made as a reply to the question pertaining to the
future events by the king Zajedaan.
The Seventeenth Chapter
The proofs elucidated by Sheikh Toosi (r.a.) concerning Imam Zamana (a.s.) and his occultation.
The Eighteenth Chapter
The proofs of the occultation of Imam Zamana (a.s.) supported by proofs of occultation of the previous Prophets (a.s.).
The Nineteenth Chapter
The replies to the opponents of the longevity of Imam Zamana (a.s.)
and the evidences for his longevity and occultation through the mention
of the long lives of some people through the ages. This is a lengthy
chapter including references of people with long lives taken from the
book Kamaaluddin by Sheikh Saduq (r.a.). The people who think long life
as impossible have been rejected by use of these examples. References of
amazing long ages have also been taken from Sayyed Murtuza (r.a.),
Allamah Karajki (r.a.) and Sheikh Mufid (r.a.). It is proven that long
life is not a new concept.
The Twentieth Chapter
Some miracles of Imam Zamana (a.s.) and mention of his deputies.
Forty two people have been mentioned. Imam Zamana (a.s.) has guided and
helped his followers in these incidents. People were in awe as the
events unfolded before them.
The Twenty-First Chapter
The special deputies in the minor occultation and communication of
Imam Zamana (a.s.) to his Shias through them have been mentioned. Abu
Amr Uthman bin Saeed Amri (r.a.), Abu Ja’far Muhammad bin Uthman Amri
(r.a.), Abul Qasim Husain bin Rauh Naubakhti (r.a.) and Abul Hasan Ali
bin Muhammad Seymouri (r.a.) were the special deputies of Imam Zamana
(a.s.). Imam (a.s.) established a perfect system through these deputies
as a prelude to the major occultation. Imam (a.s.) stimulated the
thought processes of the Shias, how they can keep in touch with the Imam
and solve problems.
The Twenty-Second Chapter : The mention of the false claimants
Some people have claimed deputyship in the minor occultation. Abu
Muhammad Hasan Sharee’i was the foremost of them. The other claimants
include Muhammad bin Nuzair Ghairi, Ahmad bin Helaal Karkhi, Muhammad
bin Ali Bilaal, Husain bin Mansoor Hallaj, Muhammad bin Ali Shalmaghaani
and Abu Bakr Baghdadi (also known as Abu Dalf the Insane). Allah
degraded them all.
There are a total of 10 chapters in the 52nd volume. As we had
mentioned in the foreword of the 51st volume, there are five
introductory chapters and then the original discussion begins. The
volume contains 22 chapters but after deducting the 5 chapters of the
beginning, we come to a total of 17 chapters. The chapters of the 51st
and 52nd volume constitute a total of 27 chapters.
The Eighteenth Chapter
(That is the 23rd according to the system). It is regarding the persons who saw Imam Zamana (a.s.).
An incident is narrated below:
Narrated from Ali ibn Ibrahim Fadaki, from Awdi – I was
circumbulating the Ka’ba. I had completed 6 circumbulations and was
going to start the seventh. I saw some people sitting on the right side
of Ka’ba. (If you face the door, then the Hajar al-Aswad is on the left
and the stone of Ismail is on the right). A handsome and perfumed
gentleman came near them and started conversing with them. I too thought
of talking with him but the crowd did not allow me through. I asked a
person, who is this man? He replied: He is the son of Allah’s Messenger
(s.a.w.a.). Every year on a particular day, he meets with some special
people and converses with them. I turned towards him and said: ‘I have
come to you. Guide me, may Allah guide you!’ He picked a handful of
pebbles and gave them to me. I exclaimed: Pebbles! But when I opened my
fist, I saw it filled with gold coins. When I moved from there, I saw
the Master come towards me and said: ‘The signs of truth are clear for
you and the blindness of your heart has been uncovered, do you know me?’
By Allah, I do not know you, I responded.
He said: ‘I am the same Mahdi, the Qaem. I will fill the earth with
justice and equity as it will have been filled with injustice and
oppression. The world will never remain devoid of the Hujjat of Allah….’
Reminder
Innumerable incidents have been narrated where the Imam has met
people in Makka, Madinah, Saamarraa, Qum, Najaf and different locations
throughout the world and guided them.
The Nineteenth Chapter (24th Chapter of the old system)
The meeting of Sa’d bin Abdullah Ash’ari with Imam Zamana (a.s.) and
the replies given to his numerous queries. Sa’d bin Abdullah displayed a
great zeal in collecting books and confirming the truth of Shiite
beliefs with their help due to which he would sometimes be involved in
debates with the Sunnis. Imam Zamana (a.s.) was of great help to him and
so the opponents had to face defeat and humiliation.
Twentieth Chapter (25)
Reason for the occultation of Imam Zamana (a.s.) and the deriving of
benefit by people. Al-Muntazar has written various articles with the
help of this chapter.
Twenty-First Chapter (26th chapter of the old sequence)
The examination of Shias in the period of occultation and the consequential toughening of beliefs
It is narrated in this chapter that nobody knows the time of
reappearance. Hence the person who fixes the time of reappearance is a
liar.
The Twenty-Second Chapter (the 27th chapter from old sequence)
The virtue of awaiting and the praise for Shias in the time of
occultation; the responsibilities of shias in occultation – 77
traditions have been narrated in this regard. The famous tradition of
the Prophet (s.a.w.a.) has been quoted in this chapter: Awaiting the
Imam (Faraj) is the best action of my nation.
The Twenty-Third Chapter: (or the 28th chapter)
The mention of those people who have (falsely) claimed to have met Imam in the major occultation
Hazrat Mahdi (a.s.) mingles with the people and observes them but
they do not recognize him. His famous letter to his last special deputy
Ali ibn Muhammad Seymouri (r.a.) where he informed him of the end of the
minor occultation and the beginning of the major occultation is found
in this chapter.
Imam Reza (a.s.) states:
“Khizr (a.s.) drank from the nectar of life. Thus he is alive and
will not die till the trumpet is blown. Indeed he comes to us and he
greets us. His voice is audible but he cannot be seen. And he is present
wherever his name is mentioned. Thus, whoever among you mentions him,
must say Salaam to him. Every year he is present in Hajj. He performs
all the rituals and he camps at Arafat; says Aameen to the prayers of
believers. And the Almighty Allah removes the loneliness of our Qaem
(a.s.) during his occultation through the companionship of Khizr. (Hence
Hazrat Khizr is known as the companion of Imam Zamana (a.s.) in
occultation)
The Twenty-Fourth Chapter (or the 29th chapter)
Allamah Majlisi (r.a.) has narrated the meeting of Muqaddas Ardebeli
(ar) in the shrine of Ameerul Momineen (a.s.), then the meeting of Mir
Is’haq Astarabadi (popular as Tahyul Arz), the incidents of Mirza
Muhammad Astarabadi and Muhammad ibn Isa Bahraini (popular for the
incident of pomegranate).
The Twenty-Fifth Chapter (or the 30th chapter)
This chapter throws light on the signs of appearance such as the
emergence of Sufyaani and the coming of Dajjal, etc. It is very
interesting as it covers the discussion of signs and contains doubts,
debates and objections. Allamah Majlisi (r.a.) has replied to various
doubts. There is reference to signs which of the signs are certain or
uncertain, the conditions before and after reappearance are considered.
The Twenty-Sixth Chapter (or the 31st chapter)
This chapter discusses the day of reappearance in particular. The
happenings on that day – as stated by Imam Sadiq (a.s.) – “The Qaem from
us Ahle Bait (a.s.) will rise on Friday.” Or as Bakr ibn A’yan narrates
that Imam Sadiq (a.s.) has explained regarding the stone of Aswad and
the position where it is placed and said: A bird will alight at this
column on Qaem and will be the first to pledge allegiance to him. By
Allah, that bird is Jibraeel and this is the column against which Qaem
will lean and it is the evidence of his being Qaem and the pillar will
be witness for the people who pledge allegiance here…”
That day Prophet Eesa (a.s.) too will descend. Hazrat Abdul Azim
(r.a.) whose shrine is at Rayy (modern-day Tehran) has narrated from
Imam Muhammad Taqi (a.s.), “313 persons will collect near him. These
will be the sincere ones. Then Imam (a.s.) will reappear. When the
allegiance will be complete – i.e. their numbers will swell to ten
thousand, then by the order of Allah, he will begin the uprising and
annihilate the enemy such that Allah will be pleased.” Hazrat Abdul Azim
(r.a.) asked: Master, How will it be known that Allah is pleased? He
(a.s.) replied, “He will cause His mercy to descend upon his (a.s.)
heart.”
The Twenty-Seventh Chapter (or the 32nd chapter)
This chapter mentions his virtues and character, his companions,
their number and their conditions. This chapter is fascinating. It
answers many objections. It forms the last chapter of the 52nd volume.
The 53rd volume
It is the 53rd volume of the new publication. It contains only four chapters. The elucidation is as follows:
The Twenty-Eighth Chapter (or the 33rd chapter)
The conditions of the time of reappearance have been narrated from
the famous companion of Imam Ja’far Sadiq (a.s.) and Imam Musa Kazim
(a.s.), Mufazzal ibn Umar. He has asked both the Imams some questions to
which they have replied. Like, “Is the time of the Awaited Mahdi’s
reappearance decided that people may know when to expect it? What will
be the conditions at the time of reappearance? Is the time of
reappearance undecided? What is the exegesis of the Quranic verse ‘…so
that He may cause His religion to dominate all religions.’? Will his
religion be the religion of Prophets Ibrahim (a.s.), Musa (a.s.), Isa
(a.s.) and Muhammad (s.a.w.a.)? Is the nation of Prophet Musa (a.s.)
called Jews? Why are the Christians called as Nasaaraa? Which is the
land of his reappearance? Who will be his companion in occultation? In
short, many such queries were answered by Imam Sadiq (a.s.) and Imam
Musa Kazim (a.s.).
The Twenty-Ninth Chapter (or the 34th chapter)
This chapter discusses the return (raj’at) from pages 39-145, i.e.
around 107 pages and 162 traditions. We find excellent comments,
clarifications and irrefutable replies of Allamah Majlisi (r.a.) that
were given to the opponents in this chapter. Raj’at is a difficult and
sensitive discussion. The Sunnis do not believe in Raj’at because they
dislike the discussions in it. A tradition from Imam Baqir (a.s.) is
narrated: “Do not discuss the matter of raj’at before them.”
The Thirtieth Chapter (or the 35th chapter)
This chapter discusses the caliphs of Mahdi (a.s.) and their children and what will happen after him.
The Thirty-First Chapter (or the 36th chapter)
This is the last chapter of both the old and new publications. It
includes 33 traditions. It consists of the letters (Tauqee’) from
Imam-e-Zamaana (a.s.). The tauqee’ are letters or writings from Imam
Zamana (a.s.) in the minor occultation, sent through the special
deputies as replies to the various problems facing the Shias. It also
includes a few letters written as replies to great scholars in the major
occultation or sometimes written for their reformation.
In the end, we pray to the Almighty for the earliest reappearance of
our Imam (a.t.f.s.) and include us among his helpers and companions!
O Lord of the Worlds! Help us to appreciate and comprehend the
greatness and dignity of our scholars and gain the recognition of our
Master, the Awaited Saviour (a.s.) in the light of the knowledge given
by them. Aameen!
Post a Comment