Another noteworthy aspect of Majlisī’s work is his attention to contemporary issues, and in some cases, he titles chapters based on questions prevalent in society at the time. For example, the discussion on the "existence of the non-existent" (shayʾiyyat al-maʿdūm), which emerged in the Islamic world in the 4th century (AH) and pertains to the concept of eternal entities (thābitāt azalīyah), is presented by Majlisī as a separate chapter where he explicitly refutes the idea of eternal entities.

In some cases, Majlisī asserts that for the first time, he introduced a subject that had not been addressed by either Sunni or Shia scholars. One example of this is the "Kitāb al-Samāʾ wa al-ʿĀlam," which he introduced. This section on cosmology and anthropology is an innovation of his.

Shaykh Kulaynī placed the discussions on the innate disposition (fiṭrah) at the beginning of the "Kitāb al-Īmān wa al-Kufr," addressing the previous worlds. However, ʿAllāmah Majlisī includes it in the "Kitāb al-Tawḥīd," and after discussing the oneness of God and the prohibition of speculating about God's essence, he transitions to the discussion of fiṭrah and the Ḥanīf religion. Majlisī himself explains why he begins the discussion by proving the existence of God and then proceeds to the topic of fiṭrah in both Bihār and Mirʾāt al-ʿUqūl.

The collection of narrations that Sunnis have regarding the Prophet (s) can be compared to the narrations that Shias have about him. One of the most valuable sources for this comparison is volumes 18 to 23 of Bihār, which discuss the history of the Prophet (s) and have no parallel.

In the historical sections, matters such as the proofs of Imāmah, the virtues of the Imams, and so on are discussed, and to refute the caliphate of others, Allama Majlisi added the book al-Fitan (Tribulations).

Allama Majlisi's great contribution is in Kitāb al-Nubuwwah.

He connected Nubuwwah al-ʿĀmmah (general prophethood) with Nubuwwah al-Khāṣṣah (specific prophethood), and did not start with general prophethood alone.

The late Majlisi categorized all the narrations related to the stories of the prophets under Nubuwwah al-Khāṣṣah.

Today, we have very little on Nubuwwah al-Khāṣṣah in our theological books, but it is discussed in detail in Bihār.

An important topic is the period of intermission between prophets and its relation to the narrations of necessity, which Majlisi attempted to address through the narrations of the stories of the prophets. At times, he explicitly named this discussion, and at other times, he clarified the matter using explanatory notes.

Structural Features of the Noble Book of Bihār al-Anwār

The late ʿAllāmah Majlisī did not rely on the Four Books (Kutub Arbaʿah), yet it is evident that the overall structure of Bihār al-Anwār is heavily influenced by al-Kāfī of Kulaynī. For instance, just as Shaykh Kulaynī begins with the "Kitāb al-ʿAql wa al-Jahl," so too does ʿAllāmah Majlisī. However, despite this, Majlisī introduced significant innovations in the arrangement of theological narrations that deserve appreciation. It would be incorrect to view him as merely a follower of Kulaynī.

It seems fair to say that Bihār al-Anwār serves to complement books like al-Kāfī. For example, in the division of chapters, such as in the "Kitāb al-ʿAql," al-Kāfī lacks detailed subheadings, while in Bihār there are numerous specific titles. Similarly, in the "Kitāb al-ʿIlm," Shaykh Kulaynī presents a few broad headings, but ʿAllāmah Majlisī provides important subcategories. Furthermore, in the "Kitāb al-Imāmah" in Bihār, if one compares it to the "Kitāb al-Ḥujjah" in al-Kāfī, one finds many new chapters added by Majlisī.

Al-Kāfī does not contain a discussion on the afterlife (maʿād), although the reason for this is unclear, as the introduction explicitly states that the book was written in response to requests for knowledge of the religion. However, Majlisī, in contrast, provides an extensive discussion on the afterlife in Bihār.

The "Kitāb al-ʿAdl" was introduced for the first time by ʿAllāmah Majlisī.

Shaykh Kulaynī begins his work with discussions proving the existence of the Creator, followed by general topics on the names and attributes of God, and then specific theological issues, ultimately addressing divine actions, all within the framework of the "Kitāb al-Tawḥīd." In contrast, Majlisī introduces the "Kitāb al-ʿAdl" alongside the "Kitāb al-Tawḥīd" and places the discussions on divine actions within this section. Another distinctive feature of Bihār al-Anwār is the connection made between the "Kitāb al-ʿAdl" and the "Kitāb al-Maʿād."

In some cases, ʿAllāmah Majlisī merges the titles of chapters, particularly when he believes that certain narrations should be read together. For example, in al-Kāfī, there is a separate chapter on "Mashīʾah wa al-Irādah" and another on "Qaḍāʾ wa al-Qadar," but Majlisī combines these into one chapter. If someone is not well-versed in this field, they may not understand the relationship between these chapters. However, Majlisī merges them into one chapter to resolve any confusion. Another example is the topic of "Amr Bayn al-Amrayn" (the middle way), which has two aspects—one relating to ability and the other to decree and destiny. In al-Kāfī, this is discussed in three separate books, but Majlisī presents it in a single chapter to help the reader better understand the subject.

Summary of Session 3 - Sheikh Muhammad Taqi Sobhani

The subject of this session is the theological sections of the esteemed book Bihār al-Anwār.

The first point is that one should not view Bihār al-Anwār merely as a hadith collection that simply categorizes narrations. Rather, like other foundational hadith works such as Basāʾir al-Darajāt and al-Kāfī, it also presents the perspectives of the author. In reality, when engaging with these works, we should recognize that we are dealing with a system of thought derived from the hadiths.

The late Allama Majlisi made use of all the hadith heritage available to him. However, it is not the case that Allama Majlisi merely titled a chapter and placed any narration under it.

In the realm of theological discussions that we have examined, Allama Majlisi did not include all narrations, meaning it does not free us from the need to consult other works.

Today, we have access to the sources used by Allama Majlisi, and one can analyze his method by comparing Bihār al-Anwār to its sources.

In the realm of theological narrations, Bihār al-Anwār stands alone as the comprehensive work, and thus, it is essential to consult this book.

It can be claimed that two-thirds of Bihār consists of theological narrations.

Unlike the author of Wasāʾil, the late Majlisi did not insist on multiplying the chains of transmission.

Yes, in many cases, Allama Majlisi does mention another chain with the term mithluhu (similar to this), but this was not his general approach.

Sometimes, Allama Majlisi even reports the weakest chains.

For instance, he had a special regard for Shaykh Ṣadūq, and at times, even though a narration is present in Maḥāsin or al-Kāfī, he cites it from Shaykh Ṣadūq’s al-Khiṣāl.

Content of the Esteemed Book Bihār al-Anwār

In the sections of furūʿ (jurisprudence) in Bihār, Allama Majlisi followed the usual chapters, and in the Rawdat al-Bihār section, he was entirely influenced by al-Kāfī. However, in the theological sections, he adopted a unique structure and also innovatively added the book al-Samāʾ wa al-ʿĀlam (The Heavens and the World) to the usual chapters.

His structuring, systematization, and additions to the theological chapters not only bring novelty but also clear up many ambiguities.

The first question is: Which sections did the late Allama Majlisi dedicate to theological discussions?

If one refers to al-Kāfī, they can find the boundary between theological discussions and other subjects, which ends with the book al-Īmān wa al-Kufr (Faith and Disbelief).

In fact, al-Īmān wa al-Kufr is recognized among both the Shi'a and the Sunnis as the dividing line between belief and practice, and in al-Kāfī, the book al-ʿAshrah (Social Relations) begins after al-Īmān wa al-Kufr.

If we were to follow the structure of al-Kāfī and consider discussions from ʿAql wa Jahl (Intellect and Ignorance) to al-Īmān wa al-Kufr as theological, then 74 out of the 104 volumes of Bihār would pertain to theological matters.

The question then arises: What chapters and narrations did Allama Majlisi include in these sections that have made them so voluminous?

The answer is that Allama Majlisi expanded the structure of the books and incorporated chapters from other areas into the theological discussions, which led to the theological sections of Bihār becoming more detailed.

For example, the late Kulayni, at the beginning of Kitāb al-Ḥujjah, included al-Iḍṭirār ilā al-Ḥujjah, which includes both the Prophet and the Imams (peace be upon them), but Allama Majlisi separated Nubuwwah (Prophethood) and Imāmah (Leadership) and then, within the discussions on prophethood, included topics such as: the sending of prophets, the necessity of prophets, the philosophy of prophethood, infallibility, and so on.

The inclusion of the history of the prophets in Kitāb al-Nubuwwah and the history of the Ahl al-Bayt (peace be upon them) in Kitāb al-Imāmah is itself noteworthy.

The term jarī is derived from the narrations of the Ahl al-Bayt (peace be upon them) and refers to their interpretive method. It means applying and extending the ruling of a specific case explicitly mentioned in the Quran to lesser-known, obscure, or newly-emerged cases. 
The need for jarī arises when the apparent meaning of a verse is not general, or when applying it to newly-emerged cases is difficult.

In these discussions, beyond his valuable selection and categorization of hadiths, ‘Allāmah Majlisī also provided numerous explanations alongside the chapter titles, which reveal his scholarly approach and expertise. 
For example, in the discussion of jarī and taṭbīq (application), under a narration from Baṣā'ir al-Darajāt, he presents a noteworthy explanation:  
"From Ibn Udhaynah, from al-Fuḍayl, who said: I asked Abū Ja‘far (peace be upon him) about this narration: 'There is no verse except that it has an apparent meaning (ẓāhir) and an inner meaning (bāṭin), and there is no letter except that it has a boundary and a vantage point.' I asked him, 'What does he mean by this?' He replied: 'The apparent and inner meanings refer to its interpretation. Some of it has already passed, and some of it has yet to come. It flows as the sun and the moon flow. Whenever the interpretation of something comes, it applies to the dead just as it applies to the living.' God Almighty said: None knows its interpretation except Allah and those firmly grounded in knowledge. We know its interpretation." 

‘Allāmah Majlisī’s explanation: “The phrase 'it applies to the dead' means that whatever initial revelations of the Quran are bestowed upon the Imam of the time, in the moment God chooses to reveal them, they are first bestowed upon the past Imams and then upon the current Imam. This is to ensure that the latter is not more knowledgeable than the former, as will be explained later.”

Summary of Session 2

At the beginning of his session on the topic of "Hadith Exegesis in Bihār al-Anwār," Ustadh 'Abdul Hādī Mas‘ūdi discussed the detailed examination of Quranic verses at the beginning of each chapter.

Although Bihār al-Anwār is a hadith encyclopaedia, at the start of every chapter, it begins by focusing on the Quranic verses, gathering all the relevant verses on the subject matter.
The comprehensiveness and thorough gathering of verses, especially considering that during his time even indexed compilations like Mu‘jam al-Mufahras had not been written, demonstrates ‘Allāmah Majlisī’s mastery over the Quran.

After mentioning the Quranic verses, ‘Allāmah Majlisī proceeds to interpret the verses, drawing heavily from Majma‘ al-Bayān. 
Among Sunni exegeses, he also benefits from Anwār al-Tanzīl, Tafsīr al-Bayḍāwī, and Tafsīr Fakhr al-Rāzī.
For example, in the chapter on “God’s Argument Against the Followers of Different Religions in the Holy Quran,” he compiles over 60 pages of Quranic verses and dedicates about 100 pages to their interpretation.

‘Allāmah Majlisī dedicated a section of Bihār titled Kitāb al-Qur'ān to the Quran which Ustad Mas'ūdi heavily relied upon when writing his book on this topic. This section includes discussions on topics such as: the virtues of the Quran, the scribes of revelation, the chronological order of the Quran’s revelation, the compilation of the Quran, the ẓāhir (apparent) and bāṭin (inner meanings) of the Quran, pondering upon the Quran, independent interpretation (tafsīr bi'l-ra’y), seeking intercession through the Quran, whether the Quran is created, the Quran’s miraculous nature, teaching the Quran, and more.

In his introduction, ‘Allāmah Majlisī lists his sources, from which we can identify the most important works for his exegetical hadiths: 
Tafsīr al-‘Ayyāshī, which contains 2700 narrations, 
Tafsīr attributed to Imām Ḥasan al-‘Askarī, which only covers up to the end of Sūrat al-Baqara, 
Fiqh al-Qur'ān by Quṭb al-Dīn al-Rāwandī, 
Ta'wīl al-Āyāt al-ẓāhira, which consists of only two small volumes, 
Kanz Jāmi‘ al-Fawā’id, a concise work with a significant portion that is not narrational, 
Tafsīr Furāt al-Kūfī,
Shawāhid al-Tanzīl, which focuses primarily on applying Quranic verses to the virtues of the Imāms (a).
An examination of these sources reveals that, in total, they contain only three volumes of exegetical narrations. For his exegetical hadiths, ‘Allāmah Majlisī relied on his profound familiarity with the hadith corpus and directly consulted various narrational sources.

Ustadh Mas‘ūdi also addressed the challenge of dealing with different types of exegetical, application-based (taṭbīq), and allegorical (ta’wīlī) narrations. 
Ta’wīl, in its verbal form, in rare narrations refers to interpretation, but more often, it is used in the sense of bāṭin (the inner meaning), as opposed to ẓāhir (the apparent meaning), with the intention being “clarifying the ultimate purpose of the text’s author and revealing the hidden meaning.”

Ta’wīl in the narrations also has a passive participle meaning, referring to the “actual realization of the concept” or applying the verse to an “external instance.”

The connection between these two meanings, along with the occasional use of ta’wīl in place of tafsīr and taṭbīq, has created complexities in understanding this Quranic term.
Paying attention to this and carefully distinguishing between these different usages can help prevent confusion.

‘Allāmah Majlisī considers the true, complete, and firmly-rooted interpreters and allegorists of the Quran to be the Ahl al-Bayt (peace be upon them).
The intention behind this claim might either be an exception from certain verses, implying that not all verses can be interpreted, or it may refer to an exception from the deeper understanding of the Quran, meaning that one layer of the Quran is accessible to us while the deeper layers can only be understood by the Ahl al-Bayt.

- The origin of this misconception likely lies in an ambiguous passage in the conclusion of Mustadrak by Muḥaddith Nūrī.  
  - When listing Majlisī’s teachers, Muḥaddith Nūrī mentions Fayḍ Kāshānī, and then, with the phrase "and he [Majlisī] narrated from a group...," he names Mullā Ṣadrā as one of Fayḍ’s teachers. Unfortunately, Shaykh ʿAbbās Qummī appears to have misunderstood this, assuming that the pronoun referred to Majlisī, thus creating the false link between Majlisī and Mullā Ṣadrā.

This series ended today. The same institute is running a 2 week course on Bihar al-Anwar. Last year they did the same thing for al-Kafi. Every night a different hadith expert will discuss a different aspect of Bihar al-Anwar and I've heard from some of the organisers that at least some of the presentations will involve fresh research that hasn't been published anywhere else.

For those who cannot make it in person there's an online paid option too (deadline to register is today). A full list of presenters along with their topic of discussion can be seen below 👇

For those interested the recordings of these sessions are uploaded on the Madressah's Telegram channel (it's also the same channel where you can find the Ghaybat al-Numani Durus of Ustad Wahid Abid):

https://t.me/dars_madras_emb/14726

Both are in Farsi

Today there was a mention of an upcoming discussion regarding the narrations that prohibit mentioning the name of the 12th Imam. There is a set of conflicting narrations on this issue and thus out of precaution Ustad Wahid opts not to mention the name. He…