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(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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