notes
(1) a mutawatir' tradition is a tradition where all
classes of its narrators right from the time of the holy
prophet until now - are in such great number that one is
bound to accept its authenticity. on the other hand a
'mustafiza' tradition is a tradition which even though
does not posses the level of certainty and authenticity
of a 'mutawatir' tradition, yet it enjoys a high level of
credibility.
(2) the author of arf-ul-wardi on page 85 narrates from
abul-hassan muhammad ibn - hussein - ibn - ibrahim - ibn
- aasim sahri that he too has acknowledged the
authenticity of the traditions about hazrat mahdi (a.s.)
(3) suyuti writes: according to bukhari and muslim a
tradition can be considered to be a true tradition if its
transmission leads to one of the famous companions where
two people narrate from him. thereafter he says: 'this is
the first measure of correctness and such kind of
traditions do not exceed even one thousand. al-haavi - l
- fatavi page 114.
(4) tafseer-e-ruh-ul-ma'ani vol. 25 pg. 95 interprets the
afore-said verse as follow -what is famous is that isa
will descend in damascus when the people will be in their
morning prayers. then imam will stand behind and he is
the mahdi. thereafter isa will give priority to him and
will pray while standing behind him. he will then say -
people have not stood up but only for thee.
tafseer-e-serj-ul-munir vol. 3 pg. 462 too has
interpreted the verse in this same manner but has not
specified the name of mahdi. nur-ul-absar too (on page
l46) has narrated from the book of ganji the same as
ibn-hajar.
(5) hamuini in 'fara'ed-us-semtain' chapter 31 has
mentioned in this regard a tradition narrated by
ibn-abbass from the holy prophet. nasaye-al-kaafiya, pg.
24
(6) in tafseer raazi vol. 1 page 166 too, the verse of
['] has been interpreted in a similar manner.
(7) it is narrated in arf-ul-wardi page 57 from the
jafseer (exegesis) of ibn-jarir from sadi that in
interpreting the verse ['] he says: by unjust people and
debarers who disallowed the taking of the name of allah
in the mosques and the exerters who strived to ruin them
is meant the romans. and by decree of the verse, they are
those who would not enter baitul-muqqddas but with fear
and anxiety from being killed or paying the «jazia»
(tribute) thereafter he says- however their (despise)
which is referred to in this verse will be at that time
when mahdi shall reappear and gain victory over
constantinpole. then they will kill him and this very act
shall be their despise.
(8) the same has been narrated in «arf-ul-wardi» page
58 from ahmad, abu dawoud and tirmidhi.
(9) suyuti in arf-ul-wardi page 64 and ja'ame-sagheer
vol. 2 page 277 tradition no. 7491 too have narrated the
same and add that this person (i.e. mahdi) shall become a
master of the hills of deylam and constantinople. the
same can be found in «nur-ul-absar» page 148.
thereafter he writes: « these are the words of hafiz abu
na'em and he says that the person mentioned in the
tradition is none other than 'mahdi'.
(10) arf-ul-wardi page 59 - narrated from ibn-abu-shaiba
and the afore-said names and jaa'me-sagheer vol. 2 page
377 - tradition no. 1489.
(11) the same has been narrated in arf-ul-wardi page 59.
also on page 62 it is narrated from tabarani and abu
na'eem esfahani and they from abu sa'eed khudri who said:
'i heard the holy prophet (s.a.w.a.) saying: «there
shall come a man from my progeny who will speak in
accordance with my 'sunnah'.
god shall send rain for him and the earth will throw out
its bounties. he will fill the earth with equity and
justice just as it had been filled with cruelty and
oppression. also, on page 63 it is narrated from ahmad
and abu na'eem who narrate from abu sa'eed khudri that
the holy prophet (s.a.w.a.) has said: ' the world shall
not cease to exist until a person from my progeny shall
come and rule and he will fill the earth with equity and
justice just as it had been filled with cruelty and
oppression.
(12) 'arf-ul-wardi' pag 62
(13) arf-ul-wardi, page 74.
(14) on page 65 of 'arf-ul-wardi' it is narrated from
haakem who narrates from abu sa'eed that the holy prophet
(s.a.w.a.) has said:- «a severe calamity shall befall my
nation at the end of the appointed time, by the hands of
the rulers of their time such that life shall become
difficult for them. then god almighty shall manifest a
person from my progeny who shall fill the earth with
equity and justice just as it had been filled with
cruelty and oppression.
(15) ibn-abi shaiba, na'eem-ibn-hemaad, ibn-maaja and abu
na'eem have narrated from ibn-masood who said:- i was in
the presence of the holy prophet (s.a.w.a.) suddenly a
group of youngsters from bani-hashim appeared before us.
when the holy prophet (s.a.w.a.) saw them his eyes became
full of tears and the colour of his face changed. i said:
'o prophet, i see that you are sad. he replied: we are a
family which god prefered for us the next world over this
world. after me, my ahl-e-bait shall be subjected to
persecution by the people until a group from the east
will appear with black falgs. then, they shall wish to
reign but others will stand in their way. later, they
will fight and win and will receive what they desired.
but they will refuse to accept and entrust it to a person
from my progeny who shall fill the earth with justice
just as it had been filled with oppression. so any one
who perceives the situation of that time will join them
over though he may haul himself over ice.
(16) in arf-ul-wardi (page 83) a narration has come from
fawa'ed-ul-akhbar abu bakr es'aaf that the holy prophet
has said:- « the one who reckons dajjal to be false has
surety become a disbeliever and the one who thinks mahdi
to be false has surety become a disbeliever.
(17) the author of «arf-ul-wardi» on page 73 has also
narrated almost the same contents.
(18) ibn-abil-hadeed in the first volume on page 93
writes:- (and hazrat at the end of his sermon says:- 'it
shall end in us, not you people' - reference is made to
mahdi, the awaited one who shall appear at the end of
time and most of the scholars of hadith are of the
opinion that he is from the offspring of fatemah (a.s.).
mu'tazilites do not deny his existence. they have
mentioned him in their books and their sheikhs too have
acknowledged him. then, after a few more words he says -
qazi-ul-qaza'at (supreme judge) narrates from
kafi-ul-kafa'at abil qaasim isma'eel-ibn-eba'ad whose
reference is connected to ali, that hazrat himself said:
he is from the offspring of hussein. he shall possess a
broad forehead, a protracted nose, a broad stomach and
broad thighs. his front teeth will be separated from each
other and on his right cheek will appear a spot. ibn-abil
hadeed continues: this tradition has also been narrated
by abdulla-ibn qatiba in his book «al-gharib».
(19) «nehaya» vol. 4 page 359. also «taj-al arous»
vol. 10 page 408 and «lesan-ul-arab» vol. 20 page 229
have narrated the same. abu umraani has narrated in his
sunan from ibn shudab as such:- the reason that he has
been named as 'mahdi' is that he is being guided. he
shall bring out the pages of 'torah' from the hills of
syria and by means of that he shall argue with the jews.
then a few amongst them will become muslims.
«arf-ul-wardi» page 81.
(20) a similar tradition to this effect has come in
«arf-ul wardi» page 65 narrated from ibn-sireen.
(21) the author of arf-ul-wardi too has narrated the
views of qurtabi on page 86 of his afore-said book.
thereafter he has mentioned the identical views of
ibn-kathu in explanation of the afore-mentioned
tradition. he then writes as such: qurtabi says - the
chain of transmitters of this tradition is weak and the
traditions which have come from the holy prophet
(s.a.w.a.) about mahdi and (the fact) that he is from the
progeny of the holy prophet and fatemah are more firm and
sound than this tradition. thus one has to judge in
accordance with them and not others. he further writes:
abul hassan muhammad - ibn hussein-ibn-ibrahim-ibn aasim
sehri says - with respect to the overwhelming number of
transmitters with regard to the tradition of the holy
prophet we have to admit that it is on a wide scale. the
tradition is as follows: «mahdi shall come and he is
from my progeny..... he is someone other than
isa-ibn-maryam. rather isa will pray along with him and
assist him in the killing of dajjal.
(22) «for the one who is a neighbour to the mosque there
is no salat except in the mosque». its esoteric
interpretation will be as such: if a person does not
perform his salat in mosque his salat will not be a
perfect one and not that there is no salat for him at
all.
(23) a tradition similar to this has been narrated in
arf-ul-wardi on page 78 but in this version - omar
entered the public treasury and said: i swear by god that
i do not know whether i should leave aside the public
treasury and all the arms and wealth that it contains or
that i should distribute them in the way of god.... and
on page 73 it is mentioned that ali said: mahdi is from
me, from the quraish.
(24) in kanzul-ummal vol. 7, page 186 and arf ul-wardi
page 58 the same has been narrated from ahmad, maawardi
and abu na'eem. also, suyuti in arf-ul-wardi page 79
writes: 'ka'ab says mahdi is not but from the tribe of
quraish and caliphate is not but in them.'
(25) the author of kanz-ul-ummal (vol 7, pg186) and
arf-ul-wardi (page 66) apart from mentioning two other
traditions from ruyani and abu na'eem have mentioned the
afore-said tradition from na'eem-ibn-hemad and
ibn-asaker.
(26) arf-ul-wardi page 61 - narrated from tabarani,
na'eem-ibn hemad and abu na'eem.
(27) «tasgheer» (--) in dictionary means 'to reduce the
meaning of the word by adding the signs of «tasgheer».
(28) kanzul-ummal vol. 7, page 186 jaame-sagheer vol. 2,
page 579 - tradition no. 9241.
(29) the author of kanzul-ummal (vol. 2; pg. 188)
narrates a tradition from the holy prophet where in the
end, hazrat says: ... until mahdi appears from my
progeny. he also writes that the holy prophet said: «the
hour shall not be established until the earth is filled
with cruelty and oppression. then, mahdi shall emerge
from my progeny and he shall fill the earth with equity
and justice just as it had been filled with cruelty and
oppression.
(30) the author of «arf-ul-wardi» on page 74 narrate.
from ali who in turn narrate. from the holy prophet
(s.a.w.a.) as saying: «mahdi is from my progeny. he s
hall fight for my sunnah' just as i fought in the path of
revelation.»
(31) the same has come in «kanzul-ummal» vol. 7, pg.
187 and «jaame-sagheer» vol. 2, pg. 377 tradition no.
7489. the afore-said books also mention that the
tradition is an acceptable one.
(32) kanzul-ummal vol. 7 pg. 186 -narrated from
ibn-masood.
(33) kanzul-ummal vol. 7 pg. 186.
(34) arf-ul-wardi page 64.
(35) arf-ul-wardi pg. 63 - narrated from ahmad and abu
na'eem who in turn have narrated from abu sa'eed.
kanzul-ummal page 186.
(36) the same has come in arf-ul wardi pg. 58 narrated
from ahmad, abu dawoud and tirmidhi who in turn have
narrated from ibn masoud, who has narrated from the holy
prophet. tirmidhi reckons this tradition to be good and
authentic.
(37) arf-ul-wardi, pg. 59 narrated from ahmad, abu dawoud
and ibn abu shuiba.
(38) apart from what has been written, suyuti on page 58
of arf-ul-wardi has narrated two traditions from ali
(a.s.) and abu sa'eed; on page 59 he has narrated two
traditions from ibn-masoud; on page 62 he has narrated
two traditions from abu sa'eed khudri and abu huraira; on
page 63 he has narrated two traditions from abu sae'ed
and ibn-masoud and on page 64 he has narrated one
tradition from huzaifa where the holy prophet (s.a.w.a.)
has said:- «mahdi is a man from my family and his name
is the same as mine. he shall fill the earth with justice
and equity just as it had been filled with cruelty and
oppression.»
(39) the same has come in «arf-ul-wardi» (page 54)
narrated from abu dawoud and na'eem-ibn-hemad.
(40) the author of «arf-ul-wardi» on page 62 writes:
«tabarani in 'ausath' narrates from ibn-omar that the
holy prophet caught hold of ali's hand and said: soon a
youth shall emerge from the rear of this man. he shall
fill the earth with justice and equity. when you shall
witness this, it is upon you to support the tamimi youth.
verily, he shall come from the east and he will be the
standard-bearer of mahdi.
(41) kanzul-ummal vol. 7 pg. 186; arf-ul-wardi page 58 -
narrated from abu dawoud, ibn maaja, tabarani and hakem-
(42) the author of arf-ul-wardi on page 66 narrates from
abu na'eem who narrates from hussein who narrates from
the holy prophet (s.a.w.a.) as such: 'o fatemah, mahdi is
from your children.' the author of «maqatel
at-thalabin» (vol. 1, pg. 143) has narrated the same
from zuhri who has narrated from ali-ibn-hussein who has
narrated from his father who in turn has narrated from
fatemah.
moreover, suyuti in arf-ul-wardi has narrated from
ibn-asaker who has narrated from hussein who in turn has
narrated from the holy prophet (s.a.w.a.) as such:
«glad-tiding be to you 'o fatemah. mahdi is from you.»
also, on page 71 he reluctantly writes; zuhri says -
mahdi from the sons of fatemah shall emerge from mecca.
then he shall be given allegiance. on page 74, he writes:
qatada says - i asked sa'eed-ibn-maseeb whether mahdi was
on truth and he replied in the affirmative. i asked: 'who
shall he be from? he replied: 'from the children of
fatemah.' on page 78, he writes: it has come from zuhri
that mahdi is from the children of fatemah.
on the same page, he writes that it has come from ali who
said: mahdi is from our family, from the children of
fatemah. the author of seerah-halabi in vol. 1 pg. 185
writes: as per research, it has come in traditions that
mahdi is from the progeny of the holy prophet and from
the children of fatemah.
(43) the author of arf-ul-wardi too has narrated the same
on page 66 from abu naeem and tabarani.
(44) the author of yanabi-ul-muwadda on page 372 narrates
from ali who narrates from the holy prophet (s.a.w.a.) as
such: 'the world shall not cease to exist until a person
from the progeny of hussein shall emerge in my 'ummah'.
he shall fill the earth with justice just as it had been
filled with oppression.
(45) al-ettehaf, shabrawi page 165.
(46) apart from those which the author has mentioned, the
below-mentioned personalities too have reckoned hazrat
mahdi (a.s.) to be the son of hazrat imam hassan
askari(a.s.).
ibn-khallakan in wafyat-ul-a'yan vol. 1 pg. 451; muhammad
amin s in saba'ek-uz-zahab pg. 78; shabrawiin al-ettehef,
pg. 179; muhammad-ibn- s in rauzat-ul-munazera (in the
margin of muruj-uz-zahab) vol. 1 pg. 294; ahmad-ibu-yusuf
qarmani in ahkbar-ad-duwal pg. 117; muhammad-ibn-khawand
shah in rauzat-ul-sefa vol. 3 pg. 18; isma'eel abil-f in
al-mukhtasar tarikh vol. 2 pg. 45; abul-fallah hanbali in
shazarat az-zahab vol. 2 pg. 141 and 150; shablanji
nurul-absar pg. 146 and ibn wardi in his tarikh.
(47) kanzul - ummal vol. 7 pg. 186; arful-wardi page 58 -
narrated from abu na'eem; jaame-sagheer vol. 2, tradition
no. 9244 and adds that the holy prophet said: 'his face
is like a twinkling star' and in tradition no. 9245 the
holy prophet says: 'mahdi is from me. his face is like a
twinkling star'. after mentioning these two traditions,
suyuti confirms their authenticity.
(48) arful-wardi page 66 - narrating from rauyani and abu
na'eem adds that the holy prophet said: 'on his right
cheek is a spot.'
(49) commentary of nahjul-balagha - ibn - abil hadeed
vol. 1, pg. 93 narrating from 'qazi-ul-quzaat' and
ibn-qutaiba.
(50) author of arful-wardi on page 63 narrates from abu
na'eem a tradition from the holy prophet (s.a.w.a.) who
said:- allah shall appoint from my progeny a person who
shall have gaping teeth, sparkling forehead....
also, in arful-wardi page 63 and kanzul-ummal, vol. 7 pg.
187 it is narrated from abu na'eem that the holy prophet,
in sequel of a tradition about mahdi said: 'he is from my
offspring. he is a youth of forty with a face similar to
the luminous moon. on his right cheek is a black spot and
on him are two qathwani cloaks. he shall look as if he is
someone from the bani-israel.
author of kanzul-ummal in vol 7, page 188 narrates from
the holy prophet (s.a.w.a.) as such:- 'the hour shall not
be established until a person from my household becomes
the master of the earth. his forehead will be sparkling
and his nose a protracted one.
in seera halabi vol. 1 pg. 186 we read as such: mahdi's
face is like the luminous star and on his right cheek is
one spot.
in saba'ek-uz-zahab chapter 6, pg. 78 it is written that
mahdi possesses a tall figure with good appearance and
hair, protracted nose and handsome face.
(51) the author of «arful-wardi» too has narrated on
page 65 the same tradition of the holy prophet from
hakem. moreover, on page 82 he has brought the same
contents in a lengthy tradition narrated from daani from
shar-ibn hushab from the holy prophet.
(53) arful-wardi page 66 - narrating from rauyani and abu
na'eem.
(54) the author of arful-wardi has narrated (on page 78)
from hafez abu na'eem that ta'oos has said: 'if at any
time mahdi shall come, he will donate wealth, will be
firm with the government officials and will caress the
indigent.
(55) the author of «arful-wardi» has narrated the same
from ahmad, bawardi and abu na'eem.
the author of 'kanzul-ummal' too has narrated in vol. 7
page 186 from ahmad and bawardi.
(56) the author of «arful-wardi» on page 63 narrates
from mu'ajam or tabarani and abu na'eem that the holy
prophet (s.a.w.a.) said:- 'there shall emerge from my
progeny a person whose name shall be the same as mine and
his morals will be the same as mine.
(57) arful-wardi page 74 - narrating from ali (a.s.) who
in turn narrates from the holy prophet (s.a.w.a.).
(58) the author of arful-wardi brings a tradition on page
62 from abu na'eem from the holy prophet (s.a.w.a.) as
such:- 'there shall emerge a person from my progeny who
will speak but my 'sunnah'. allah will send rain for him
from the heavens and the earth shall throw out its
bounties for him. he shall fill the earth with equity and
justice just as it had been filled with cruelty and
oppression....
on page 64, he narrates from abu na'eem that the holy
prophet while mentioning about the injustices and
seditions of despotic rulers says: 'if there remains not
more than a day from the life of the earth, allah will
set the day so long until a person from my progeny comes
and rules. then great events shall lake place through his
hands and islam shall manifest itself....
(59) on page 75 of arful-wardi it is written that
ka'ab-ul-akhbar says:- 'mahdi shall bring out the ark of
covenant' from the cave of anthakia. also it is written:
the reason he has been called as mahdi is that he shall
be a guide to the secret affairs. then, he shall bring
out the ark of covenant from the cave of anthakia.
(60) arful-wardi, page 77.
(61) the same can be found in kanz-ul-ummal vol. 7 page
186 and arful-wardi page 59 - from abu sa'eed.
(62) tarikh ibn-asaker (vol. 1 pg. 186), kanzul-ummal
(vol. 7 pg. 186) narrating from jaber and on page 187
from abu sa'eed and arful-wardi (page 60 & 61)
narrating from jaber and abu sa'eed have brought the same
and instead of 'end of time' the word of 'ummah' has been
used.
also, the authors of kanzul-ummal (vol. 7 pg. 189) and
arful-wardi (on page 62) have narrated from abu huraira
and abu sa'eed as such:- the holy prophet said: 'mahdi is
from my 'ummah'. if he endures short, it will be seven,
eight or nine years. at that time, my ummah shall enjoy
such bounties which the good and evil amongst them had
never enjoyed before. the heavens shall pour for them and
the earth shall throw out its wealth without keeping
anything in store. at that time, there will be no esteem
for wealth such that a person will rise and say: 'o mahdi
bestow me something' and he will say: 'take'.
moreover, the authors of arful-wardi and kanzul-ummal
have narrated on page 58 and page 186, vol. 7
respectively, a tradition from the holy prophet
(s.a.w.a.) as such:- 'a caller shall cry out on behalf of
mahdi: 'is there anyone having some wish? if so, then
come forward'. then none shall come except for one person
who will ask something from him. he will say: 'bring the
vessel'. when it is brought he will bestow him so much so
that he will be unable to carry. then he shall take away
the amount which he is capable of carrying but
afterwardswill repentantly come back to return the
wealth. hazrat will say: we shall not accept the thing
which we have already bestowed....
the author of arful-wardi on page 63 narrates from abu
na'eem and on page 64 from ibn-abu shuiba and all three
from abu sa'eed that the holy prophet (s.a.w.a.) said:-
'at the time a seditions shall occur, allah will send at
the end of time a person from my progeny whose
munificence will be at ease.' in some copies the words
'will be swift' is written.
(63) arful-wardi, page 81.
(64) the author of «ja'ame-us-sagheer» vol. 2 pg. 277
as well as suyuti in arful-wardi pg. 63 have narrated
from hakem and abu na'eem that the holy prophet
(s.a.w.a.) said:- 'mahdi shall emerge from my ummah.
allah shall send and inspire him for the rescue of the
people such that the nations will enjoy the bounties and
the four-legged will live in freedom....
(65) suyuti has brought this tradition on page 63 of his
book arful-wardi narrating from na'eem-ibn-hemad from
makhool from ali (as.). moreover, he has narrated another
tradition with similar contents from «ausath » of
tabarani who has narrated from amro-ibn-ali from ali
(as.).
(66) a tradition, almost similar to the above has been
mentioned in 'qarmani' (page 118) narrating from abu
baseer from hazrat sadeq. thereafter it says: a person
will stand in front of him and shout - covenant,
covenant. then, his followers will hasten towards him
from all sides and will conclude allegiance to him.
(67) the author of «yanabi-ul-muwadda» on page 185 has
narrated from «zakha'er-ul-aqabi» which in turn has
narrated from «arba'een» of hafez abul-ala-hamadani.
(68) kanzul-ummal vol. 7 pg. 187 also, suyuti narrates in
arful-wardi pg. 65 ibn-abu shuaiba that the holy prophet
(s.a.w.a.) said: 'mahdi is from this 'ummah' and he is
the same one behind whom shall pray isa-ibn-maryam. on
the same page, he has narrated a tradition with similar
contents from ibn-maaja, rauyeni, ibn-khuzaima, abu
awaane, hakem and abu na'eem from the holy prophet.
also, he narrates on page 81 from huzaifa and on page 83
from jabir and the author of 'al-hawiul-fatawi' on page
167 narrates from osman-ibn-abil aas, abu imamah baaheli,
ibn sireen and each in turn from the holy prophet a
tradition with content that isa will follow mahdi in
prayers.
(69) in tarikh-e-ibn asaker (vol. 2 pg. 62), seera halabi
(vol. 1 pg. 186), arful-wardi (page 64) of suyuti and
al-wawlyul-fatawi (page 156) the words 'how shall it be
destroyed' iswritten instead of 'it will not be,
destroyed'. the author of «yanabi-ul-muwadda» (page
375) narrating from fara'ed-us-semtain and the author of
kanzul-ummal (vol. 7 pg. 187) have said that after the
word of mahdi the holy prophet (s.a.w.a.) added the word:
'from my progeny'.
(70) the authors of arful-wardi (page 58) and
yanabi-ul-muwadda (page 223) have narrated the same from
ibn serri, deylami and ibn-maaja.
(71) arful-wardi page 83.
(72) kanzul-ummal vol. 7 page 189 arful-wardi page 76.
(73) kanzul-ummal vol. 7 page 185
arful-wardi page 68.
(74) arful-wardi page 61.
(75) a similar tradition has been narrated in arful-wardi
narrating from abu na'eem.
also, on page 76 he writes: ammar says - 'a caller shall
cry out from the heavens:- verily, your chief is so and
so and he is mahdi. he shall make the earth to flourish
and fill it with justice. he further adds: at the time
when sufyani shall engage in a battle with mahdi a caller
shall cry out from the heavens saying: know that the
friends of allah are the companions of mahdi.
(76) the author of arful-wardi has narrated the same (on
page 85) from ibn-sireen.
(77) the author of 'arful-wardi' has narrated the same
tradition (on page 83) and instead of the phrase 'on his
right' the phrase 'will follow him' has been written.
(78) arful-wardi page 73.
(79) the author of seera halabi in vol. 1 pg. 18 says: as
per research, some of the exegetists have mentioned that
people of the cave are all non-arabs and they shall not
speak but in arabic and they are the ministers of mahdi.
(80) the author of arful-wardi has narrated (on page 61)
the same tradition from na'eem-ibn-hemad and abu na'eem
and on the afore-said page, narrated a tradition with
similar contents from tabarani. the author of
muruj-uz-zahab in vol. 1 page 15 while narrating a
lengthy tradition from amir-ul-mumineen (a.s.)writes:
hazrat said- the proofs (hujjats) of allah shall
terminate in our mahdi, the one who is the last imam and
the saviour of the ummah....
(81) hamuaini shafa'ee in 'fara'ed-us-semtain' (chapter
32) while narrating from jabir-ibn-abdullah ansari with
regards to a tablet [god's saying about imams and their
number] which he had seen in the possesion of hazrat
zahra (as.) writes that after mentioning the name of
hassan he said: so he perfected it with his son muhammad
who is the mercy of this universe and he is the beauty of
musa, worth of isa and patience of (job) ayub -
nasaheh-ul- kafiyeh pg. 22
he further writes: hazrat baqir (as.) told jabir as such:
narrate from us what you have seen from the 'sahifa'
(scroll) thereafter jabir described the incident of
'sahifa' of hazrat zahra (as.) and all that it contained
such as the names of each of the imams in order and the
names of their fathers and mothers till the name of
hazrat askari. thereafter he said: abul qasim
muhammad-ibn-hassan is someone who is the 'hujjat'
(proof) of allah upon his servants and surely he shall be
the 'qaem' and his mother is a lady by the name of nargis
- nasaheh-ul-kafiyah pg. 23.
the same author in the afore-said book narrates on page
24 from ibn-abbass that the holy prophet (s.a.w.a )
mentioned to one jew the names of each of the imams in
order until he reached to the name of hazrat hassan
askari (a.s.) and then said: when hassan shall pass away,
his son hujjat-ibn-hassan muhammad mahdi shall become the
imam and they are twelve in number.'
this tradition has also been narrated by saduq in
kamaluddin (chapter 28), shaikh tusi in 'ghaibat',
tabarsi in 'ehtejaj', sheikh mufid in 'ekhtesas',
muhammad-ibn-yaqub in 'kafi' and numani in his 'ghaibat'.
(82) tarikh-e-qarmani (page 117): his age at the time of
his father's demise was five years and allah granted him
wisdom at that very time just as he granted wisdom to
yahya when he was only a child.
also, muhammad khawand shah in 'raudhat-us-safa' (page
18) writes: the birth of imam mahdi (peace be upon him)
who is similar in name and agnomen to the holy prophet
(s.a.w.a.) secretly took place in the night of 15th
shaban, 255 hijri.
(83) a detailed tradition with almost similar contents
has also been narrated in 'raudath-ul-sefah' vol. 3 pg.
18-19.
(84) abul fidah in his 'tarikh' vol.2, pg. 45, abdullah
shabrawi in 'al-ettehaf' pg 179, muhammad-ibn-shehna in
raudath-ul-manazer (in the margin of 'muruj-uz-zahab')
vol. 1 pg. 294, abul-fallah hanabli in
'shazarat-uz-zahab' vol. 3 pg. 150, muhammad-ibn-khawand
shah in 'raudath-as-sefah' vol. 3 pg. 19, abul-abbass
ahmad qarmani in , akhbar-ud-dawal pg. 117, shaikh
sa'aduddin hamuani (as per what has come in
'yanabi-ul-muwadda' pg. 395), shaikh salauddin safandi
(as per what has come in the same book on page 393) and
shaikh abdur-rahman basthami (as per what has come in the
same book on page 337). besides these names, those which
have been mentioned by nuri in his 'kashful-astar' are
sayed jamaluddin author of 'raudath-ul-ahbab', ahmad
baihaqi khusrojerdi naishabouri, hafez abul-fath
muhammad-ibn abul - fawares, shaikh aamer-ibn-aamer
basri, abdul-haq dahawi, shaikh abdul-rahman jaami, qaazi
shahabuddin - malek - ul- ulema, ibne-kheshab, hafiz abu
muhammad ahmad belazari, abdullah mateeri author of
'riyaz-uz zahera', mulla hussein kashaci, nazr-ibn-ali
jahzami nasri (just as it has come in 'najm-us-saqeb'),
qazi jawad sabati, mulla ali qari, shaikh sadruddin
qunawi, an-nasir-le-deena allah ahmad calipha abbassi,
mufez-ibn-ahmad favous as 'akhtab-ul-khutaba' khawrazmi
and others whom qunduzi and noori have mentioned in their
books 'yanabi-ul-muwadda' and 'najm-us-saqeb'.
(85) arful-wardi page 59.
(86) arful-wardi page 59.
(87) the author of arful-wardi (page 58) to has narrated
the same. thereafter he writes: tirmidhi says:- this is
an acceptable and authentic tradition.
(88) the author of 'raudath-us-sefa' vol. 3 pg. 18
narrates from ibn-masoud that holy prophet (s.a.w.a.)
said: 'if there remains not more than a day from the life
of the earth, god will se the day so long, until a person
from my progeny who carries the same name as mine, shall
appear and fill the earth with equity and justice just as
it had been filled with cruelty and oppression.
(89) author of 'raudath-us-sefa' (vol.3 pg. 18) writes:
'abul-qasim is his agnomen and the imamiyahs call him as
'hujjat', 'qa'em', 'mahdi' and 'saheb-uz-zaman'. in the
same place, he mentions his name and agnomen to be the
same as that of the holy prophet (s.a.w.a.). abul-fida in
his 'tarikh' (vol. 2 pg. 45) and shabrawi in 'al-ettehaf'
(page 179) have also narrated the same.
(90) 'tarikh-e-abul-fida' vol. 2, pg. 45,
'tarikh-e-farmani' page 117, 'al-ettehaf' of shabrawi pg.
179, raudath-ul-munazer' (in the margin of
'muruj-uz-zahab') vol. 1, pg. 294, 'saba'ek-uz-zahab' of
suyedi pg. 78, 'shazrat-uz-zahab' vol. 2, pg. 150 and
'wafiyat-ul-a'yan' of ibn-khallakan vol. 1, pg. 451.
(91) author of 'qarmani' writes (on page 44): mas'oudi
says- khizr is alexander's cousin and the vanguard of
zul-qarnain's army living during hazrat ibrahim's time.
he has drank from the well-spring of life that he has
remained alive till today and, will continue to live till
the sounding of the trumpets.
(92) 'qarmani' page 50.
(93) 'qarmani' page 348.
(94) author of 'qarmani' (on page 20) ham quoted wahab as
saying that adam lived for 1000 years and as per torah
has mentioned his life to have lasted for 900 years. on
page 22 he has mentioned nuh's life to have lasted for
1000 years and that of shais for 9 12 years.
(95) torah (verse 14 - journey of genesis) has mentioned
910 years.
(96) the author of 'qarmani' (page 20) mentions his age
to have lasted for 965 years and torah (verse 17 -
journey of genesi) has mentioned 895 years.
(97) ibn-hajar in 'esabah' vol. 5 pg. 285 has written the
same.
(98) about death the holy quran (verse 2, chapter 6)
says: ---
'he it is who created you from clay, then he decreed
(i.e. a certain) term; and there is a term (i.e. a
uncertain one) named with him'.
thus man's term (i.e. death) are of two types. one is
certain and cannot be changed or postponed under any
circumstances. the other is uncertain which by some means
or the other like strengthening of blood-kinship,
breaking off ties of relationship etc is subject to
change. in this regard hazrat ali-ibn-musa ridha (a.s.)
says: strengthening blood-kinship prolongs the (decreed)
short-life and breaking on ties of relationship shortens
the (decree) long-life. on this basis, a person can live
for hundreds or thousands of years only if hi term (of
death) is an uncertain one and those who have lived for
three thousands years and below are those whose term had
been an uncertain one and second all the means of a sound
health had been prepared for them.
(99) the magazine al-helal (part 2, pg. 196) has
published an article from doctor jauki under the tit le
'long life' and says: death does not come because life
has become exhausted and reached its natural level.
rather, most of the deaths are caused by poison.
thereafter he says: majority of us get poisoned and it is
not that we die. verily life welcomes eternity and what
has been worn out can become afresh provided these fresh
faculties too do not get poisoned. however, we strive to
poison ourselves because whatever we eat and drink are
all contaminated with poison. most of the people reaching
the age of fifty, tend to commit suicide gradually and
gradually. they tear apart their own graves with their
teeth because they tend to eat whatever they like and
their food contains little poison which weakens and
destroys the arteries. soon the signs of senility become
visible.
tanthawi jauhari in vol. 17, page 224 of his exegesis
under the verse «--» has written the following article
taken from the afore-said magazine.
everything indicates the possibility of long-life and
making anew the strength of old people. professor and
doctor fured nuf whose name is well-known amongst all is
not a physician but like a prophet who gives
glad-tidings. he believes in the possibility of long-life
exceeding hundred years and the possibility of regaining
back the youth. his belief is based on the results of
experiments conducted on animals and till now he has
conducted six hundred of them. he further says: today, we
are happy from this fact that the 20th century shall not
elapse until the possibility of youthful force is
restored and the signs of senility removed from the
faces.
again, in vol. 17 page 226 he (i.e. jauhari) has written
the following article under the title 'for how many years
we must live?' taken from the afore-said magazine:
'hufland in his book «the art of living a long-life»
says:-
truly man is born while (from the view-point of
structural form and physical powers) being ready and
capable of remaining alive for two centuries.
thereafter he writes: hufland is not the only one to have
expressed this view. rather all those who have been
teaching the subject of «nature» have believed in the
afore-said view. moreover the discussion of 'possibility
of long-life' is the most sparkling discussion amongst
them.
(100) the author of «ethbat al-wasiyah» mentions the
number of true believers to have been only eight.
(101) the four-fold books consist of: kafi,
man-la-ya'zur, tahzib and estifsar.
the three-fold books consists of: wafi, wasa'il as-shia
and mustadrak.
(102) a '--' ode is an ode which ends with (t)
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