Alhassanain(p) Network for Heritage and Islamic Thought

Chapter Eight

Virtue of Awaiting for Mahdi

The author of “Yanabi-ul-Muwadda” (page 493) narrates from ‘Khawrazmi’ (book of “Manaqib”) that Imam Muhammad Baqir has narrated from his father who has narrated from his grand-father who has narrated from Amirul-Mumineen that the Messenger of Allah (S.A.W.A.) said: -

“Awaiting for the ‘Faraj’ (deliverance) is the best act of worship.”

The author of ‘Manaqib’ says: Awaiting for the ‘Faraj’ means awaiting for Mahdi’s emergence.

Author says: Shii’te traditions corroborate the afore-mentioned tradition.

MEANING OF ‘INTEZAR’ (AWAITING): ‘Intezar’ means gaining and achieving an affair for which one awaits. The reformatory affair with regards to Mahdi’s emergence is not hidden and concealed for any individual let alone the social board, especially the Shia-Immiyahs.

Firstly, ‘Intezar’ (Awaiting) by itself invites the satisfaction of Mahdi so much so that it is said:

‘Intezar’ is more sever than killing. The essential condition for Awaiting for the ‘Faraj’ is employing the mental faculties and fixing the mind in the direction of the affair for which one is awaiting. This matter will forcibly become the cause of two affairs: One that the mental faculty will bring an increase in power and the other that man can concentrate his entire power on one affair. Moreover than that two affairs, are amongst the most important things required by man for his subsistence and future life.

Secondly, the suppression of misfortunes will become easy for man because he knows that these misfortunes are subject to amends and provisions. A vast difference exists between those misfortunes which are known by man to be capable of amendment or not, especially when he presumes that soon everything will be prepared and Mahdi by his emergence, will fill the earth with Justice and equity.

Thirdly, the necessary condition, for ‘Intezar’ is this that man should adore to be amongst the companions and Shias of Mahdi and rather amongst his helpers. This requires that Mahdi’s Shia should strive in rectifying his own self and making good his morals so that he can be worthy enough of becoming Mahdi’s companion and engaging in holy war for him. Verily, this prosperity requires such ethics, which is scarce today amongst us.

Fourtly, just as ‘Intezar’ becomes the cause of rectification of the self and rather the cause of rectification of others, it also becomes the cause of preparation of the rudiments for Mahdi’s victory over his enemies. The essential condition for this victory is that one should acquire knowledge and insight especially so when man knows that Mahdi’s victory over his enemies would take place through ordinary channels.

These were some of the effects, which would arise from the act of ‘Intezar’ (Awaiting) - if at all ‘Intezar’ is done in its true sense. Besides, Intezar discovers good and pleasing qualities, which are as follows:

Firstly, it explores the perfection of wisdom and verity of perception because a ‘Muntazir’ (i.e. an Awaiter) believes that an Imam should exist at all times and knows that the Imam of today is MAHDI. Thus he brings faith in Mahdi without having seen him. In short; one could believe in Hazrat without coming into contact with him.

Secondly ‘Intezar’ for deliverance discovers such affairs as love for establishment of truth and justice, implementation of Divine Commands and limitations, execution of the affairs on the basis of a correct and fundamental pivot and man’s achievement of the goals for which he has been created.

Thirdly, it would reveal the veracity of man’s love and friendship towards Ahl-e-bayt and kin of the Holy Prophet (S.A.W.A.) because it is by Mahdi’s emergence that the Government of Ahl-e-bayt will be embarked upon, the act of command and prohibition will be at their liberty and their rights will return back to them.

Fourthly, it reveals the veracity and virtue of man’s faith in Mahdi and his filling of the earth with equity and justice and in his Imamate.

Fifthly, it reveals man’s affection towards his fellow creature and his desire for rectifying them because the goodness and prosperity, which would arise from Mahdi’s emergence would be experienced by all the creatures.

Most of the points that we have mentioned have come down in traditions too such as: Important affairs, which arise from ‘Intezar’ (Awaiting) of Mahdi’s emergence and the good qualities which are discovered by means of his emergence. Mentioning one of the traditions or rather one sentence of it causes great surprise in me.

In the book “Kamaluddin”, Shaikh Saduq has narrated from Ammar Sabaaty a lengthy tradition where Imam Sadiq (A.S.) says: ‘Ibadat’ (worship)during the rein of a wicked Government is better and more virtuous than worship during the rein of a right Government. Moreover, reward of worship is much more under a wicked Government than under a right Government.

Ammar says: I told Imam: May my life be sacrificed for you. Is it that we should not desire to be amongst the Qaem’s companions at the time of the emergence of truth? Is it that our actions under the bond of your leadership and obedience is more virtuous than the actions of companions during the true Government !?

Imam Sadiq (A.S.) replied: Glory be to Allah! Do we not wish that Allah, the Blessed, the Sublime should make the Truth and Justice appear in the lands? That the common condition of the people improves? That Allah should cause (people’s) speech to harmonize and that Allah should invite the diverse hearts of people? That they should not disobey Allah on the earth? That His restrictions should apply among His creatures and that Allah should return the rights to His people so that it may become manifest, so that nothing of the truth might be concealed through fear of any one of (His) creatures…

Forsaking the Matter of Fixing the Time of Emergence

The author of “Yanabi-ul-Muwadda” (on page 456) has narrated from the author of Fara’ed-ul-Semtain who has narrated from Ahmad-ibn-Ziyad who has narrated from Debel-ibn-Ali Khuza’ee a tradition wherein Debel approaches Imam Ridha (A.S.) and recites his (*) ode and refers, in some places of his ode to Mahdi and Imam’s reply to Debel is as such:

Gebriel has spoken through your tongue. Do you know who that Imam is?… He is the one for whom people will await and they will be submissive to him at the time of his emergence...[107]

Regarding the time of Mahdi’s emergence, my father has narrated from his father and they from the Messenger of Allah as such:

The example of Mahdi is like the example of Oiyamat, which will not come but all of a sudden.

The author says: In some of the traditions about occultation it has come down that Mahdi shall emerge like a glittering star. Yet some other traditions mention that God would set right Mahdi’s affairs in one night.

It appears that all these sayings refer to this fact that Mahdi’s emergence is unknown and except for the one who has created him, none are aware of the time of his reappearance.

Verily, amongst the affairs which has greatly been emphasized in the tradition for us (i.e. the Shias) is the non - fixation of the time of Mahdi’s emergence and leaving this matter to Almighty Allah.

Yet some traditions mention that those who ordain a time for his emergence are liars.

It can be said that the philosophy of not fixing his reappearing at any time and in any year, month and on any Friday may be due to the following:

Firstly, the divine ‘Bada’ (change) in which we Shias believe plays interference in the matter of Mahdi’s emergence and is resolute. Verily, the Will of Allah proceeds in all the Divine Destinies and it is proper to reverse the order and bring change in His Destinies. Mahdi’s emergence too falls in the category of those incidents in which ‘Bada’ is akin to occur just as the same has been clearly stipulated in the Shiite traditions.

As a matter of fact, if the time of Hazrat’s emergence had been fixed and the matter of ‘Bada’ (too) would have played its role, then the very matter of (tradition of) emergence along with its narrator would have been subject to doubt and suspicions. The Imam (A.S.) has said: “We have not fixed the time of Hazrat’s emergence nor shall we do so in the future.”

Secondly, refraining from ascertaining the time of emergence and leaving it to Divine discretion of and considering the possibility of Mahdi emerging today or tomorrow forcibly creates an urge and desire in praying for his early reappearance since it is possible that his emergence may be linked to ‘dua’ (Praying) and insistence in request.

Thirdly, the period of Mahdi’s emergence is known and the people are aware of this matter even though they may belong to the few special class, it would mean that Hazrat has to emerge forcibly and the special and ordinary class of people especially those desirous of this matter, must recognize him and the enemies themselves right form the beginning of his emergence in killing him. Amongst the impossible affairs is this that on the day of Mahdi’s emergence, his powers will be the same as the powers of his enemies.

Fourthly, when the affairs of the people are in Imam’s hands, he would be the pivot of the millstone of the Muslims and the focal point of their social body. Undoubtedly Imam’s occultation even though for a short period will bring the movement of that society to a standstill. However if the people bring faith in his emergence and have hope in his return especially so in the near future, it would then be possible for that society to remain protected from disorder.

Fifthly, Awaiting for emergence at any period will bring an a acceleration in the reformity movement. A person who awaits the arrival of his companion will be bound to make speed in the preliminary preparation for his arrival lest his friend arrives suddenly and he may not have fulfilled hi duty.

Truly if ‘Intezar’ (Awaiting) for Mahdi’s emergence is based on sincerity and non-fixation of time (of his emergence) it would indeed be regarded as two important factors for the salvation and comfort of a society.

I wish that the author of ‘Tafseer-e-Al-Minar’ would take back some of his words in this regard.

Mahdi’s Emergence at the End of Time

The author of “Esa’af-ur-Raghebeen” (on page 148) narrates from Hakim (from the book of Sahih) who narrates from the Messenger of Allah (S.A.W.A.) as such: -

At the end of time, a severe calamity shall overtake my nation... Allah will send a man from my progeny or he said: from my Ahl-e-bayt who shall fill the earth with equity and Justice.

Ibn-Hajar in “Sawa’eq” (page 98) has narrated from Ahmad and Muslim who in turn have narrated from the Messenger of Allah (S.A.W.A.) as saying:

‘At the end of time, a Caliph will be present who would distribute wealth without any account...

The author of “Esaaf-ur-Raghebeen” has narrated the same tradition on page 149 of his afore-said book.

The author says: ‘Caliph’ in the above tradition refers to Mahdi as per the context of some other traditions.

The author of “Eqdud-Durar” narrates from Imam Abu Omar Mada’eni who narrates from Abu Sa’eed Khudri that the Messenger of Allah (S.A.W.A.) said:

At the end of time a youth with a handsome face and protracted nose shall emerge from my progeny and he shall fill the earth with equity and Justice just as it was previously filled with cruelty and tyranny.

The author of “Yanabi-ul-Muwadda” (on page 430) narrates from the author of “Mashkat-ul-Masabeeh” who narrates from Muslim (from his book ‘Sahih’) and Ahmad (from his book ‘Musnad’) who narrate from Jabir-ibn-Abdullah Ansari that the Messenger of Allah (S.A.W.A.) said:

“At the end of time, a Caliph will be present who would distribute” wealth without any ‘account’.

Yet another tradition says: At the time of the end of my nation, a Caliph will come who would distribute wealth without any reckoning.

The author of “Yanabi-ul-Muwadda” narrates from the author of “Fara’ed-ul-Semtain” who narrates from Ali-ibn-Hallal who narrates from his father that the Holy Prophet (S.A.W.A.) said: “Mahdi will come at the end of time and will fill the earth with equity and Justice just as it was previously filled with cruelty and oppression.”

The author says: In most of our Shi’ite traditions as well as the traditions of our Sunni brethrens the word of (*)(the end of time) and the occurrence of some of the important events, the greatest of them being the emergence of the Promised Mahdi can be Seen. However it is a fact that sometimes it is said: The word (*) and its meaning is literal as can be understood from these two words i.e. before ‘Oiyamat’. Sometimes too, it is said: (*) refers to some part of a time which when compared to the past times is placed at the last. Just as we say: Hazrat Muhammad-ibn-Abdullah (S.A.W.A.) is the Prophet of (*) (the end of time) i.e. the period of his Prophethood Messengership, Precepts and laws is put last as compared to the period of Messengership of the previous Prophets. Thus in absolute terms, the Holy Prophet is the last Prophet which means that the Prophet should come after him, otherwise he will not be called the Last Prophet.

Sometimes (*) is used and it refers to the last period of the Holy Prophet’s Messengership. In other words, if we divide the period of his Prophethood into certain portions, the last portion of it would be the (*) (end of time) and the Holy Prophet’s sentence: “The nation wherein I am placed in the beginning Mahdi is the middle and Isa in the end will never be destroyed” refers to the same.

Now that you have understood these meanings it should be said that such sayings as: Mahdi will emerge in (*)  (end of time) or that: He is the Caliph of (*) refers to the last meaning which means that the last part of the period in which Mahdi is supposed to emerge is the last part from the parts of time.

The author of “Eqdud-Durar” (in chapter seven) narrates from Hafez Abu Abdullah (from the book of Mustadrak) who narrates from Abu Sa’eed Khudri that the Messenger of Allah (S.A.W.A.) said:

Mahdi shall emerge with the sword at the time of the end of my nation. Allah shall send rain, the land will cause its own plants to grow, (Mahdi) will bestow wealth in the right manner...

Hakim says: This tradition is correct as far as its chain of transmission is concerned but Muslim and Bukhari have not narrated it.

Mahdi’s Qualities on the Day of His Emergence

The author “Eqdud-Durar” (in chapter three) narrates from Hafez Abu Na’eem from the book of Sefat al Mahdi of Abu Imamah that the Messenger of Allah (S.A.W.A.) mentioned in one tradition all that was to occur before and after Mahdi’s emergence. A person called Abdul-Qais said: ‘O Messenger of Allah who would be the Imam of the people on that day?

He replied: He would be Mahdi from my progeny who would be then forty years of age...

Again, the author of “Eqdud-Durar” in the aforesaid chapter narrates from Hafiz Na’eem-ibn- Hemad (from the book ‘Fatan’) that Amir-ul- Mumineen Ali (A.S.) said in one tradition about Mahdi as such: ‘Mahdi will rise when he would be thirty or forty years of age...

In the same chapter of the afore-said book its author narrates from Abu Abdullah Mada’eni and Abu Bakr Baihaqi that Ibn-Abbass said: I have hope that days and nights will not pass until Allah will appoint a youth from us, Ahl-e-bayt while conspiracies will not befall him and he too will not be entangled in conspiracies. He will establish the affairs of this nation just as Allah commenced the affairs of this nation through us. It is my expectation that the affairs would end too in us.

Narrator says: I told Ibn-Abbass: Are your aged helpless in this matter that you have hope in your youths? He replied: Allah does whatever He wishes.

In the same chapter of the same book, its author narrates from Imam Hussein-ibn-Ali (A.S.) as such: When Mahdi will emerge, the people will deny him because he will have returned to them looking like a youth. The greatest calamity is that their master will approach them in the state of youth while they would think him to be old and senile...

In section one, chapter four of the same book, its author narrates from Hafiz Abu Abdullah (from the book of Mustadrak) who narrates from Sanban that the Messenger of Allah (S.A.W.A.) said: - Three offspring of a Caliph will be killed near your treasure... When you see him (i.e. youth) swear allegiance to him because, he is Mahdi, the Caliph of Allah.

Hakim says: ‘This tradition is an authentic tradition provided it has been narrated by Bukhari and Muslim.

In the seventh chapter of the same book, its author narrates from Hafiz Abu Abdullah Na’eem-ibn-Hemad (from the book ‘Fatan’) who narrates from Ishaaq-ibn Yahaya-ibn-Talha that Ta’oos said: Omar-ibn-Khattab bid farewell to his family and said: What is wrong if I spend the treasures of the Ka’aba and the weapons in the way of Allah? Ali said: ‘O Amir-ul Mumineen! Refrain from such thoughts. You are not the owner of Ka’aba. The owner of Ka’aba is a youth from Quraish who will donate the wealth of Ka’aba in the way of Allah at the end of time.

The author says: The manifestation of this tradition is such that it cannot be denied and evidences and contexts too exist for them. Some of the traditions mention: The one who will see Mahdi on the day of his emergence will reckon him to be a youth of forty or his age to be between thirty and forty. However it does not mean that this is his true age.

Place of Mahdi’s Emergence

The author “Eqdud-Durar” (chapter two) narrates from Jabir-ibn-Yazid Tuafi a lengthy tradition from Imam Muhammad Baqir where after mentioning the signs of Mahdi’s emergence and the sinking of Sufyi’s army he said: Sufyani will dispatch troops to Medina as a result of which Mahdi will flee towards Mecca. News of Mahdi’s flight will reach Sufyani’s commanders who will send an army in pursuit of Mahdi but they will fail to find him until Hazrat will enter Mecca in a state of fear and will await as per the ‘Sunnah’ of Musa-ibn-Imran…

The author of ‘Esaaf-ur-Raghebeen’ (on page 150) narrates that the Messenger of Allah (SAWA) said:

“Discord will arise at the time of a Caliphs death. A man will flee from Medina to Mecca. Some of the inhabitants of Mecca will approach him and will send him out for allegiance (while not being satisfied) and will swear allegiance to him between Rukn and Maqaam. An army would be despatched in their direction from Syria, which would zink in the ground of ‘Baidah’ which is between Mecca and Medina.”

The author of “Yanabi-ul-Muwadda” (on page 431) has narrated from the author of “Jawahar al-Aqdain” who has narrated from Ibn-Dawoud who has narrated from Imam Ahmad and Hafiz Baihaqi the afore-mentioned Tradition.

The author of “Yanabi-ul-Muwadda” (on page 448) narrates from the author of “Fara’ed-us-Semtain” who narrates from Hassan-ibn-Khalid a tradition from Ali-ibn-Moosa Ridha (A.S.) about Mahdi’s occultation and the fact that he is the fourth from his progeny until he says: Mahdi is the same one with regards to whom a caller will call out from the heavens and all the inhabitants of earth will hear the call as such: Be aware that Allah’s representative has emerged in the House of Allah. Follow him as truth is with him.

Place of Mahdi’s Allegiance

The author of Eqdud-Durar (chapter two) narrates from Abul Hassan Malaki who narrates from Huzaifaibn-Yaman that the Holy Prophet (S.A.W.A.) said:

If a single day remains from the age of this world then Allah will raise a man from my progeny whose name will be the same as my name and his Impression will be the same as mine and his agnomen is Abu Abdullah. People would swear allegiance to him between Rukn and Maqaam…

In section two, chapter four of the afore-said book, its author narrates from Abu Dawoud (from his book of “Sunan”), Tirmidhi (from his book of “Jama’e”), Ahmad (from his book of “Musnad”), Ibn-Maaja (from his book of ‘Sunan’), Baihaqi (from “Be’sath-wa-Nushoor”) and some others who narrate from Umm-Salma that the Messenger of Allah (S.A.W.A.) said: At the time of a Caliph’s death discord will arise and a man from Medina will flee towards Mecca. Some of the inhabitants of Mecca will approach him and will send him out (while not being satisfied) and will swear allegiance to him between Rukn and Maqaam...

Author says: The appendix of the tradition refers to Mahdi.

In chapter five of the afore-said book, the author narrates from Abu Abdullah Na’eem-ibn-Hemad (from the book ‘Fatan’) who narrates from Abdullah-ibn-Masoud a lengthy tradition mentioning therein Sufyani’s uprising and Mahdi’s emergence from Medina towards Mecca and his allegiance until he reaches to the point where he says: Mahdi will sit between Rukn and Maqaam and will stretch out his hand. People will give allegiance to him and Allah will reserve love for him in the people’s heart.

The author of “Eqdud-Durar” (in chapter seven) narrates from Na’eem-ibn-Hemad (from the book “Fatan”) who narrates from Abu Huraira that people would give allegiance to Mahdi between Rukn and Maqaam. Mahdi will not awaken anyone who is asleep nor will he shed any blood.

Author says: It refers to repose at the time of priority of allegiance and not when Hazrat would wish to dominate and rectify the world.

Ibn-Hajar in his book “Sawa’eq” (page 98) has narrated from Ibn Asaker who has narrated from Ali (A.S.) the tradition about Mahdi fleeing from Medina towards Mecca and added: Some of the inhabitants of Mecca will approach Mahdi and will send him out (while not being satisfied) and will swear allegiance to him between Rukn and Maqaam...

The author of ‘Eqdud-Durar’ in section two and chapter four has narrated from Jabir-ibn-Yazid who has narrated from Imam Muhammad Baqir about Mahdi’s flight from Medina to Mecca and says: People will swear allegiance to him between Rukn and Maqaam. “O Jabir! Mahdi is from the progeny of Hussein.”

Rudiments of Mahdi’s Triumph

The author of “Eqdud-Durar” (chapter five) narrates from a group of traditionists such as Ahmad in Musnad, Ibn-Maaja in Sunan, Baihaqi Abu Omar Mada’eni, Na’eem-ibn-Hemad, Abul-Qasim Tabarani and Abu Na’eem Esfahani who narrate from Amir-ul-Mumineen Ali-ibn-Abi Talib that the Messenger of Allah (S.A.W.A.) said: “Mahdi is from us - the Ahl-e-bayt. Allah will set right his affairs in one night”

Ibn-Hajar in “Sawa’eq” (page 98) has narrated from Ibn-Maaja as such:

“A group of people will rise from the East and they will make preparations for Mahdi’s rule.”

The author of “Eqdud-Durar” (in chapter five) has narrated the same tradition from Ibn-Maaja and Baihaqi.

The author of “Eqdud-Durar” (in chapter five) has narrated from Abu Na’eem (book of Sefat-ul-Mahdi) who has narrated from Sauban that the Messenger of Allah (S.A.W.A.) said: When you see black flags coming from the direction of East, hasten towards them even if you have to crawl over ice because Mahdi who is Allah’s representative will be amongst them.

Narrator says: Hakim Abu Abdullah in “Mustadrak”, and Imam Abu Omar in “Sunan” and Hafiz Na’eem-ibn-Hemad in “Fatan” have narrated the contents of this tradition. Perhaps the saying: Mahdi who is Allah’s representative will be amongst them means that the rudiments of Mahdi’s rule would be in their hands just as the same was mentioned in the tradition of Abdullah-ibn-Harith.

In the same chapter of the afore-said book, its author narrates from Sa’eed-ibn-Musaiyeb that the Messenger of Allah (S.A.W.A) said: A man from Bani Abbass will rise from the East and will remain on the land until Allah wishes. Thereafter a group with small black flags will emerge and they will battle with the people from the progeny of Abu Sufyan and his followers and will prepare the ground for Mahdi’s obedience and submission.

Author says: Some of the traditions, which speak about the appearance of black flags from the East refers to the invitation of Abbassid and uprising of Abu Muslim Khurasani. Yet, some other traditions signal out the uprising of a group from the East who would invite (the people) towards Mahdi (A.S.) and the tradition of Sa’eed-ibn-Musaiyeb which was mentioned before, refers to this account. The possibility, which we mentioned previously about the traditions (in this regard) being fabricated, refers to the first type of interpretation. So do not be heedless about them.

The author of “Yanabi-ul-Muwadda” (page 448) narrate from the book “Fara’ed-us-Semtain” which narrates from Hafiz Abu Naeem that Imam Muhammad Baqir (A.S.) said: Allah has set fear in the hearts of our friends and followers. When our ‘Qa’em’ who is Mahdi will emerge, one person from our followers will be more courageous than a fierce lion and more sharper than the point of a spear.

Author says: Undoubtedly, a group which loses its leader also loses its will-power and aim and rather its very progress as against a group possessing a leader with an upright will-power, earnest aim and firm power. This is because such a state eventually leaves an impression on the conduct and morale of that group. It seems that the afore-mentioned tradition too refers to this very matter and the reason why God has set fear in their hearts is to protect them.

Incidents Which Will Occur in the Near Future

How often this thought passes through some mind and rather how often it is pronounced though some tongue that if fear from enemies is the cause of Mahdi’s occultation then how would this fear be obviated considering that day by day various powers and arms are on the rise!? How would it be possible for Mahdi to face these powers and aims which have filled the land and sea and would tighten the sphere the day of his emergence without Mahdi having a access to any of those weapons because of lack adequate supporters and ample means!?

In reply we say: It’s possible that the incidents which are about to take place in this world and the probable events may actually occur which could be amongst the strongest means of Mahdi’s emergence and a medium for doing away with his occultation until he real emerges. In number he may become like one of the ruling powers and thereafter he would strive in strengthening and increasing his powers and weapons.

Firstly, amongst the events which is not improbable is this that the moral and spiritual reforms perfection of training and literary and material Sciences in Some classes of people and rather in all of them will prevail over a special class. Thus when Mahdi emerges and proclaims his plans and announces the Islamic teachings for which he would rise and that particular class witnesses his truthfulness, trustworthiness and resoluteness they would become submissive towards Hazrat. They will assist him in Jihad and become obedient to him and will give him the reins of the government. A large number of people would obey him and become submissive to him such that one cannot eat them with contempt. The same had occurred for his great grand-father, the Holy Prophet (S.A.W.A.) since a large number of people had brought faith in him due to his virtuous aim and objective just as the incident of ‘Najashi’ (Negus) bears witness to this fact

Secondly: Before Mahdi’s emergence, multitude of people will gather together and call the others towards Mahdi. They will take pledge (from them) for the victory of the day of his emergence. It is likely that the emergence of preachers in common gatherings and the distribution of those things for which Mahdi will upraise namely exercising of worldly, spiritual, social and individual reforms are amongst the strongest means for, the preparation of multitude of people for Mahdi’s emergence.

As mentioned before, the main motive of awaiting Mahdi’s emergence is preparing and making ready the rudiments and necessities of Hazrat’s emergence. I can say that Mahdi strives and such endeavor is the responsibility of every reformist who wishes to bring a reform. Previously it was told to you that Mahdi’s occultation does not hinder him from uprising for such kind of affairs.

Thirdly: Break-up of the present world order and every city of the world into smaller states and every ruler of those states will possess independent powers until Mahdi emerges. Cities and governments will have dispersed to such extent that Mahdi too would be like one of them in power and preparedness. He will rise for that which Allah has appointed him and will strive for increasing and perfecting his own power.

Fourthly: The ruling powers will render the people completely submissive and obedient towards themselves and every society and rather every group, individual animal and vegetation will groan day and night due to such a life and state of affair. However he will become restless of the cruel and oppressive system while none would be able to see him. He will beseech and complain but only to his Lord. Thus when the caller will call out between the heaven and the earth that Allah has obviated oppression from you, has made you successful, has set your freedom and deliverance in Mahdi’s hands and Mahdi has emerged in Mecca then multitudes of people will hasten towards Mahdi for the purpose of reform and their own goodness. In all probability, the meaning of the tradition saying: Mahdi will not emerge but after the earth has become filled with cruelty and oppression is the same as what we have just said. In short, Mahdi (A.S.) will emerge at the time when people and society will be in due need of a reformist.

Fifthly: The world wars will put the cities out of action and weaken the physical bodies and powers. Thereafter, Mahdi (A.S.) will emerge while from the view - point of number and group, he will be similar to one of those (group of) people. Then, very soon he will swiftly strive to increase and perfect his own powers in addition to those powers and tools which he would avail himself of as booty.

Sixthly: Some of the Islamic sects will accept Hazrat’s call on the day of his emergence and will join the forces of his companions and helpers. They will fight for Mahdi in the battle - field and will swear allegiance to him. In all respects, they will find confidence in him. Moreover Almighty God will confirm him through the Angels just as He confirmed his great grand - father i.e. the Holy Prophet (S.A.W.A.). He will confirm Hazrat by Isa-ibn-Maryam’s (A.S.) descension the details of which we shall God-willing mention later on.

These were incidents whose occurrence cannot be denied and history too guides us to the occurrence of such incidents and bears testimony to this fact that reformists have made use of similar means. Man is not aware of what might occur tomorrow. Verily the events which took place in the 14th century A.H. and 19th century AD bears witness to the possibility of occurrence of what we have mentioned. God is All-Aware of what has occurred and what is going to take place in the future.

Mahdi’s Helpers

Ibn-Hajar in “Sawa’eq” (on page 98) has narrated from Ibn-Asaker that Ali (A.S.) has said: When the ‘Qae’m’ from the progeny of Muhammad (S.A.W.A) will emerge, Allah will gather together the inhabitants of the East and West. His companions will be from Kufa and the brave ones who would assist him would be from Syria…

The author of “Eqdud-Durar” (section two, chapter four) has narrated from Jabir-ibn-Yazid Jua’fi who has narrated from Imam Muhammad Baqir (A.S.) a lengthy tradition where he has mentioned in it some of the signs of Mahdi’s emergence: the revolt of Sufyani, Mahdi’s escape from Medina to Mecca until he says: Allah will gather together for Mahdi 313 of his companions…

In the same book (section one, chapter four) its author narrates from Hakim Abu Abdullah (from his book ‘Mustadrak’) that Muhammad-ibn-Hanafia said:

We were in the presence of Ali. A person asked Hazrat some questions about Mahdi. Hazrat (A.S.) replied: Alas! And he repeated the word seven times and then said: Mahdi will emerge at the end of time when those who would call out the name of Allah would be killed.

Thereafter Allah will gather together a group whose sagacity and agility will be like a cloud and He will make their hearts intimate towards each other. They will neither fear anyone nor will they flee. Their number will be equal to the number of the companions of ‘Badr’. Neither the people of the past took precedent over them nor the people of the future will comprehend them. Their number will be equal to the number of the companions who crossed the river with

the Saul …

Narrator says: Hakim has said: This tradition is an authentic tradition provided that Bukhari and Muslim have narrated the same. However they have not narrated it.

In the seventh chapter of the same book, the author narrates from Abu Amro Osman-ibn-Sa’eed Muqarri (from his ‘Sunan’) who narrates from Huzaifa-ibn-Yaman that the Messenger of Allah (S.A.W.A) while narrating about Mahdi and his emergence has said: Courageous men from Syria will hasten towards Hazrat along with their followers while sober men from Egypt too will join him. Yet another group will proceed from the East until they reach Mecca and swear allegiance to him …

The author of “Yanabi-ul-Muwadda” (on page 449) has narrated from Ganji who in turn has narrated from Ibn Athim Kufi that All (A.S.) has said: Bravo! To the people of Thaleqan because Allah has hidden treasures amongst them which are neither gold nor silver. Rather they are those people who have recognized Allah in the true sense and they will be Mahdi’s helpers at the end of time.

The author of “Es’aaf-ur-Reghebeen” (on page 150) says: It is true that the Holy Prophet (S.A.W.A.) said:

Discord will arise at the time of a Caliphs death. Thereafter he mentioned about Mahdi’s emergence at Mecca, the allegiance which people will swear to him at Mecca, the sinking of Sufyanis army at ‘Baidah’ and then said: When people will witness this miracle from Mahdi the brave men from Syria and groups of people from Iraq will approach Hazrat and swear allegiance to him..

The Angels Will Assist Mahdi

The author of “Eqdud-Durar” (chapter five) narrates from Abu Amro Osman-ibn-Sa’eed Muqarri (from his “Sunan”) who in turn narrates from Huaaifa-ibn-Yaman that the Holy Prophet (S.A.W.A.) said: Allegiance will be sworn to Mahdi between Rukn and Maqaam. He will proceed towards Syria with Gibra’eel in front of him and Micha’eel on his right...

In section one, chapter four of the same book, its author narrates from Imam Muhammad Baqir (A.S.) a tradition wherein he mentions about Mahdi’s emergence and his allegiance between Rukn and Maqaam and then says: Gibra’eel would be on his right and Micha’eel on his left …

Again, in the seventh chapter of the afore-said book, the author narrates from Abu Amro Osman-ibn-Sa’eed Muqarri (from his ‘Sunan’) who in turn narrates from Huaaifa-ibn-Yaman that the Messenger of Allah (S.A.W.A.) while mentioning about Mahdi’s emergence and his allegiance between Rukn and Maqam says: Mahdi’s attention will be directed towards Syria while Gibra’eel would be in front of him and Micha’eel on his left.

Descension of Isa-Ibn-Maryam (A.S.)

Bukhari in his “Sahih” (vol. 2 pg. 158) narrates from Abu Huraira, that the Messenger of Allah (S.A.W.A.) said: “How be it at the time when Ibne Maryam will descend down amongst you and your Imam will be from you.”

Then the author of “Eqdud-Durar” (in chapter ten) has narrated the same tradition from “Sahih” of Muslim.

In chapter one of “Eqdud-Durar” its author narrates from Abu Na’eem (from the book of Manaqib-e-Mahdi) who narrates from Abu Sa’eed Khudri that the Messenger of Allah (S.A.W.A.) said:

“The one behind whom Isa, the son of Maryam will pray is from my progeny.” Also, in the same chapter of the same book, he has narrated a similar tradition from Na’eem-ibn-Hemad (from the book ‘Fatan’).

Author says: Traditions in this regard are abundant and this saying is an authentic saying in which the renowned ones believe. The Sunni scholars too believe in this saying. The saying that Mahdi will follow Isa-ibn-Maryam and which can be seen in some of the traditions or books are few in numbers and are unworthy of attention.

The author of “Es’aaf-ur-Raghebeen” (on page 159) has narrated from Shaikh Mohyidin Arabi from his book of “Futouhat” as such: The Almighty God will make Isa-ibn-Maryam descend over the white Minaret which is on the East of Damascus along with two angels where one would be on his right side and the other on his left. People at that time would be engaged in their evening prayers. When Isa will descend, Imam will offer his place to Isa who in turn would go ahead and recite (the congregation) prayers with the people.

After narrating this tradition the author of “Futouhat” says: - This saying that Isa will recite prayers with the people at the time of his descension, is inconsistent with the past traditions saying: The one who will recite prayers with the people is Mahdi. Thereafter he says: The saying that people would be engaged in evening prayers at the time of Isa’s descension is inconsistent with what history says that:

People would be engaged in morning prayers at the time of Isa’s descension.

Ibn-Hajar in his “Sawa’eq” (on page 99) says: What is apparent is this that Mahdi’s emergence will take place before Isa’s descension, while it is said that it would occur after Isa’s descension.

Abul-Hassan Abari says: Abundent traditions with successive transmission have come at band from Hazrat Mustafa (S.A.W.A.) that: Mahdi will emerge; that Mahdi is from the progeny of the Holy Prophet; that Mahdi will rule for seven years; that Mahdi will fill the earth with justice; that Mahdi will emerge along with Isa (A.S.) that Isa will assist Mahdi in killing Dajjal at the Gate of Lud in Palestine; that Mahdi will lead this nation and Isa will pray behind Hazrat.

Ibn-Hajar says: Abul-Hassan’s statement that Mahdi would lead the prayers and Isa would stand behind him is a matter which is substantiated by traditions just as we have mentioned before. However Taftazani’s statement that Isa would lead Mahdi because of the former being more superior that the latter and so Isa is more preferable and worthy is without any evidence. This is because Mahdi’s Imamate (leadership) for Isa means that Isa will descend from the heavens so that he remains as a follower of our Holy Prophet and remains governed by his ‘Shariat’ (religious laws)and does not possess any independence for his own ‘Shariat’. Moreover the matter that Isa will follow someone from this nation (i.e. Mahdi) eventhough Isa may be more superior than the Imam whom he follows, is so explicit and clear that nothing remains concealed from this matter.

Besides, we can gather together these two sayings and say: Isa will first of all follow Mahdi in order that he manifests his motive (i.e. following the Islandi path) and after that Mahdi will follow Isa so that he has had acted upon the essence of the principle.

Author says: Ibn-Hajar’s objection and reply to Taftazani’s views is a matter to think about just as the same is not concealed from our respected readers.

The author of “Es’aaf-ur-Raghebeen” (on page 163) says: In the book of “Kashf” Suyuti has narrated in various ways that after descending down, Isa would live for a period of forty years. Again Suyuti in his book “E’alam” says: As explicitly mentioned by the scholars Isa will judge as per the Shariat of our Holy Prophet (S.A.W.A). Traditions have come down in this regard and a consensus too has been agreed upon.

Author says: Traditions in this regard are numerous where in the third chapter of this book traditions have already been mentioned through Ganji’s tongue which are compatible with this matter.

Blessings of Mahdi’s Emergence

The author of “Eqdud-Durar” (in chapter five) narrates from Hakim Abu Abdullah (from his “Mustadrak”) that Abdullah-ibn-Abbass said: During Mahdi’s time the wild. and ferocious animals would live in peace and the earth would throw out its buried treasures.

I asked: Which are the earth’s buried treasures? He replied: Pillars of gold and silver.

Hakim says: This is a tradition whose claim of transmission is correct but which has not been narrated by Muslim and Bukhari.

Author says: The earth’s buried treasure refers to its mines.

In the seventh chapter of the same book, its author narrates from Hakim (from his “Mustadrak”) who narrates from Osman-ibn-Sa’eed Muqarri (from his “Sunan”) who narrates from Huzaifa-ibn-Yaman that the Messenger of Allah (S.A.W.A) said:

The inhabitants of the sky, the birds, the beasts and the fishes in the sea will become delighted by Mahdi’s existence. During the period of Mahdi’s rule, water will be found abundantly, springs will flourish everywhere, the earth’s minerals will multiply, the earth will throw out its treasure...

In the seventh chapter of the afore-said book, the author narrates from Hakim (from his ‘Mustadrak’) who narrates from Abu Sa’eed Khudri that the Messenger of Allah (SA.W.A) said:

A severe calamity whose severity had never been heard before will befall my nation so much so that things will turn miserable for my nation and the earth will become fraught with cruelty and oppression. The believers will fail to seek any place to shelter for themselves. It will be then that Allah will raise a man from my progeny who will fill the earth with justice and equity just as it was filled with tyranny and oppression. The residents of the heavens and earth will be satisfied with Mahdi. The earth will not store its grain but emit it out and the sky too would not store drops of its rain but would descend it down. Mahdi would rule over the people for seven, eight or nine years. Allah would destine welfare and blessing to such extent that those living would wish the dead to become alive.

Hakim says: This is a tradition whose claim of transmission is correct but which has not been narrated by Muslim and Bukhari.

Again in the same chapter of the a aforesaid book, its author narrates from Abu Na’eem (from the book ‘Manaqib of Mahdi’) and Tabarani (from the book ‘Mu’ajam) who narrate from Abu Sa’eed Khudri that the Messenger of Allah (S.A.W.A.) said: During Mahdi’s era my nation will enjoy such bounties which they had never enjoyed before. The sky will descend rain upon them while the earth too would not release anything from its vegetation but that it would expel them out.

In the same chapter of the afore-said book, its author narrates from Abu Sa’eed Khudri that the Messenger of Allah (S.A.W.A.) said: Mahdi will emerge from my nation. Allah will resolve him as the saviour of the people. My nation will live in pleasure due to Mahdi's existence. Due to him, the animals too will live a laudable life. The earth will expel out its vegetation. Mahdi will distribute wealth in the just manner.

In the eighth chapter of the afore-said book, its author narrates from Tabarani (from his Mu’ajam) and Na’eem-ibn-Hemad (from the book “Fatan”) who narrate from Abu Sa’eed Khudri that the Messenger of Allah (S.A.W.A.) said: During Mahdi’s era, my nation will enjoy such bounties which they had never enjoyed before the like of it. The sky would descend rain upon them while the earth would not neglect anything from its vegetation but that it would expel them out. Wealth at that time would not have any value such that a man will rise and say: “O Mahdi grant me wealth.” Hazrat will reply: Take...

In the same book, he narrates from Abu Na’eem Esfahani (from the book “Sefat-ul-Mahdi”) who narrates from Abu Sa’eed Khudri that the Holy Prophet (S.A.W.A.) said: The one who will act upon my ‘Sunnah’ (ways) will be the one who will emerge. The sky will send down its bounties and the earth too would throw out its blessings. The earth will be filled with justice just as it was filled with oppression. Ibn-Hajar in “Sawa’eq” (page 97) narrates from Hakim (from his “Sahih”) that the Messenger of Allah (S.A.W.A) said: The inhabitants of the heaven and the earth Jove Mahdi. The earth will throw out its vegetation and will not keep it in store... Allah will favour the inhabitants of the earth with so much blessings and bounties that those alive would wish the dead ones to be alive.

Mahdi’s Actions and Invitation

The author of “Eqdud-Durar” (chapter seven) narrates from Na’em-ibn-Hemad (from the book “Fatan”) who narrates from Imam Muhammad Baqir (A.S.) as such: When corruption will be in strife, Mahdi will emerge in Mecca. At the moment he will have with him the Holy Prophet’s banner, sword, shirt and certain other signs. As soon as he finishes reciting the night prayers he will call out in a loud voice as such: ‘O people! I remind you of that moment when you will be standing before your Lord while He will have completed the arguments: He has sent the Prophets, revealed the Books and commanded you not to set partners for Allah. Safeguard the obedience and submission of Allah and His Prophet. Whatever the Holy Quran brings to life, you too strive to bring them to life and whatever the Holy Quran dooms to death, you too strive for the same. Be my companion and minister in virtuousity because the world is near annihilation and has bid farewell. I call you towards Allah and His Messenger in order that you act upon His Book. Keep away the falsehood and enliven the Holy Prophet’s ‘Sunnah’ (ways).

Mahdi will emerge swiftly and suddenly like the autumn cloud along with three hundred and thirteen men equal to the number of the companions of ‘Badr’. At night he will be busy in worship and at day he will be like a roaring lion. Thus Allah will bring triumph for Mahdi in the land of ‘Hejaz’. Mahdi will set free those ones from Bani-Hashim who would be in prison at that time. People with black flags will enter Kufa and will approach Mahdi for swearing allegiance to him. Mahdi himself would send his armies to different corners of the world for the purpose of receiving allegiance. The oppressors will be vanquished and the inhabitants of the cities will surrender to Mahdi...

In the same chapter of the afore-said book, its author narrates from Abu Na’eem (from the book “Sefat-ul-Mahdi”) who in turn narrates from Abu Sa’eed Khudri that the Messenger of Allah (S.A.W.A.) said: Someone from my progeny will emerge who will be acting upon my ‘Sunnah’. Blessings will descend down from the sky and the earth too would throw out its bounties. The earth will be filled with justice and equity just as it was filled with tyranny and oppression.

In the same chapter of the same book, its author narrates from Abdullah-ibn-Atha as such: I told Imam Muhammad Baqir: Inform me about the ‘Qae’m’.

He replied: I am not the ‘Qae’m and the one whom you refer to is not the ‘Qae’m’.

I asked: How will be Mahdi’s ways and policies?

He replied: Just like the ways of the Holy Prophet’s.

In the same book, he narrates from Na’eem-ibn-Hemad who narrates from Ayesha that the Messenger of Allah (S.A.W.A.) said: Mahdi is from my progeny. He will fight as per my Sunnah just as I fought as per the revealation.

Ibn-Hejar in his “Swae’q” (page 98) and the author of “Yanabi-ul-Muwadda” (page 433) have narrated a tradition with almost the same contents.

The author of “Es’aaf-ur-Raghebean” (page 161) says: Mohyiddin Arabi in “Fotouhat-Makkiyah” says: Mahdi will act by virtue of Divine inspiration since the Holy Prophet’s canons will be revealed to Mahdi by inspiration just as the tradition:

(*)

refers to this very matter.

Thus the Holy Prophet (S.A.W.A.) has made us realize that Mahdi is the follower of the Holy Prophet (S.A.W.A.) and not that he is a heretic. Besides he makes us realize that Mahdi is an infallible. Such analogy is needed - In spite of being infallible and in spite of receiving inspiration from God. As a matter of fact, some of the researchers reckon analogy to be forbidden for all the divine men since the Holy Prophet (S.A.W.A.) can be witnessed for them. When the divine men doubt in any tradition or command they refer to the Holy Prophet and he in turn directly acquaints them with the truth. The Master of the affairs is needless of following any of the Imams, other than the Holy Prophet.

Mahdi’s Virtuous Way

The author of “Eqdud-Durar” (chapter five) narrates from Abu Amro Osman-ibn-Sa’eed Muqarri (from his book ‘Sunan’) who narrates from[108]Huzaifa-ibnYaman that the Messenger of Allah (S.A.W.A.) said:

The inhabitants of the sky, the inhabitants of the earth, the birds, the beasts and the fishes will become delighted by Mahdi’s existence.

In the seventh chapter of the same book, its author narrates from Abu Na’eem (from the book “Sefat-ul-Mahdi”) and Imam Ahmad (from the book “Musnad”) who in turn narrate from Abu Saeed Khudri that the Messenger of Allah (S.A.W.A.) said: I give you glad tidings about Mahdi... The inhabitants of the earth and the heavens will be satisfied with him.

In the third chapter of the same book, its author narrates from Na’eem-ibn-Hemad (from the book “Fatan”) that Jabir-ibn-Abdullah said: A person approached Imam Muhammad Baqir (A.S.) and said:

Accept these five hundred dirhams as ‘Zakat’ (poll tax) on my wealth.

Imam Muhammad Baqir (A.S.) replied: You may give those five hundred dirhams to your Muslim neighbours and to your Muslim brethrens who are in distress. Thereafter Imam (A.S.) said: When Mahdi, the ‘Qae’m’ from our progeny will emerge, he will distribute wealth equally and will tread the farmers with justice.

In the same chapter of the same book, the author narrates from Abu Amro Muqarri (from his book ‘Sunan’) and Hafiz: Na’eem-ibn-Hemad (from the book ‘Fatan’) that Ka’ab al-Akbar said: I see Mahdi’s name in the books of the Prophet. His rule is neither in just nor oppressive.

Ibn-Hajar in his “Sawae’q” (page 98) narrates from Ruyani, Tabarani and others that the Messenger of Allah (S.A.W.A.) said: Mahdi is from my offspring...

The inhabitants of the earth and sky and the birds are satisfied with Mahdi’s caliphate...

On page 99 of the same book, he has narrated from Ahmad and Mawardi a tradition with similar contents.

Mahdi’s Praiseworthy Morals

The author of “Eqdud-Durar” (chapter three) narrates from Harith-ibn-Mughaira Nazri as such: I told Hussein-ibn-Ali: By what wign should we recognize Mahdi?

He replied: By his calmness and dignity.

In the same book, he narrates from Hafiz Abu Muhammad Hussein (from the book “Masabeeh”) that Ka’abal-Ahbar said: “Like an Eagle with its two wings, Mahdi will be humble for the sake of Allah.”

In the eigth chapter of the same book, he narrates from Na’eem-ibn-Hema’d (from the book “Fatan”) who narrates from Ta’oos as such: Amongst the signs of Mahdi is this that he would be strict with his officials and generous and kind with the indigent.

In section three, chapter nine of the same book, he narrates from Na’eem-ibn-Hemad (from the book “Fatan”) that Abu Rumiyah said: Mahdi will show kindness to the poor and will caress them.

Again in section three, chapter nine of the same book he narrates from Hussein-ibn-Ali (A.S.) as such:

When Mahdi emerges nothing will judge between him and the Arab and the Quraish except the sword. For what reason do they make haste in Hazrat’s emergence!? I swear by Allah that Mahdi will not wear but coarse and rough clothes and will not eat but bread made of barley and death will be hidden beneath his sword.

Religion Will Terminate in Mahdi

The author of “Eqdud-Durar” (chapter one) narrates from a group well-versed in traditions namely Abul Qasim Tabarani, Abu Na’eem Esfahani, Abu Abd ur Rahman-ibn-Abu Hatim and Abu Abdullah Na’eem-ibn-Hemad and others that Amir-ul-Mumineen Abli-ibn-Abi Talib (A.S.) said: I asked the Holy Prophet: O Messenger of Allah! Is Mahdi from our progeny or others?

He replied: As a matter of fact, he will be from us.

Allah will terminate the religion through Mahdi just as He commenced it through us.

In the seventh chapter of the afore-s aid book, he narrates from the previous narrators that Ali-ibn- Abi Talib (AS.) said: I asked the Holy Prophet: - Is Mahdi from us, progeny of Muhammad or from others!? He replied: As a matter of fact, he will be from us. Allah will terminate the religion through Mahdi just as he commenced it through us.

In the same chapter of the same book, its author narrates from Hafiz Abu Bakr Baihaqi who narrates from Amir-ul-Mumineen Ali-ibn-Ali Talib (A.S.) that the Messenger of Allah (S.A.W.A.) said: Mahdi is from our progeny. Religion will end through him just as it commenced through us.

Ibn-Hajar in his “Sawa’eq” (page 97) has narrated from Abul-Qasim Tabarani that the Messenger of Allah (S.A.W.A.) has said: Mahdi is from us. Religion will end through him just as it commenced through us.

The author of “Es’aaf-ur-Raghebeen” (page 148) narrates from Tabarani that the Messenger of Allah (S.A.W.A.) said: Mahdi is from our progeny. “Religion will end through him just as it commenced through us.”

The Jews and the Christians

The author of “Eqdud-Durar” (chapter seven) narrates from Na’eem-ibn-Hemad (front the book “Fatan”) that Sulaiman-ibn-Isa said: It has come down to me that the Ark of the Covenant will be taken out from the late of Tabariah. The Ark will be carried and placed in front of Baitul-Muqaddas when a group of Jews will witness it, they will surrender.

In the third chapter of the same book, the author says: In some of the traditions it is stated: The reason why Mahdi is called as Mahdi is because he will be directed towards the books of Torah and he would take them out from the mountains of Syria. He would invite the Jews towards the books and a congregation will submit themselves before the books of Torah.

The author of “Eqdud-Durar” says: - Abu Amro Mada’eni in his “Sunan” has said: The reason why Mahdi has been called as Mahdi is because he will be directed towards the mountain of Syria and will take out the books of Torah from it. He will argue and rationalize with the Jews by means of Tarah and a congregation of Jews will surrender to him.

The author “Es’aaf-ur-Raghebeen” (page 153) says:

Mahdi will take out the Ark of the Covenant and the books of Torah from the cave of Anthakia and mountain of Syria respectively. He will argue with the Jews by means of Torah and a large number of the Jews will surrender to him.

The author of “Yanabi-ul-Muwadda” narrates (on page 476) from the author of “Meshkat al-Masabeeh” who narrates from Abu Huraira that the Messenger of Allah (S.A.W.A.) said:

Isa-ibn-Maryam will descend and will judge with justice. He will destroy the cross and will kill the pork. He will nullify the ‘Jazia’ (poll tax), set free the young camels and will not ride upon them. He will eradicate enmity and will destroy grudge, hatred and jealousy.

Author says: That he will nullify the ‘Jazia’ perhaps refers to this point that all the people at that time would be following the religion of Islam just as destruction of the cross too is a metaphoric remark in this regard. Eradication of enmity, grudge, hatred and jealousy too may mean that these will be obviated between the Jew and Christian by the blessings of Isa-ibn-Maryam’s descension.

Manifestation of the Religion of Islam

The author of “Eqdud-Durar” (chapter two) narrates from Abul-Hassan Rab’ee Maleki who narrates from Huzaifa-ibn-Yaman that the Messenger of Allah (S.A.W.A.) while mentioning about Mahdi, his agnomen and place of allegiance says:

Allah will restore the religion by means of Mahdi and will produce victories and triumphs for him. Then, except for those who say “There is no god except Allah” (*) none others would be left on the earth...

The author of “Yanabi-ul-Muwadda” narrates (on page 476) from Shaikh Mohyiddin Arabi from his book “Futouhat-Makkiyah” (chapter 366) about Mahdi and his ministers and says: Mahdi will emerge when religion would be on the decline. The one who would not accept will be killed and the one who would engage in debate with him will be defeated. He will so reveal the realities of religion that had the Holy Prophet (S.A.W.A.) been alive, he too would have judged in the same manner. He will eradicate the (false) religions from the face of the earth. Then, except for the pure religion, no other religion would remain over the earth.

Mahdi’s Reforms

The author of “Yanabi-ul-Muwadda” narrates (on page 486) from the book “Manaqib” which narrate from Hazrat Ali-ibn-Musa ar-Ridha who narrates from his father that the Messenger of Allah (S.A.W.A.) while mentioning about the virtues of his household and his Meraj (ascension to heaven) said: I asked: ‘O my Lord, who are my legatees? I heard a call saying: “O Muhammadi Your legatees are those whose names have been written on the enclosure of My throne.”

I looked and saw twelve lights. A green cover spread over each light and the names of my legatees were written on each of them where the first of them was Ali and the last of them Mahdi.

I asked: ‘O Lord, Are they the legatees after me?

I heard a call saying: After you, they are My friends, chosen ones and proofs upon My creatures. They are your legatees. I swear by My Glory and Majesty that I will cleanse the earth from its tyranny by the hands of the last of the one who is Mahdi. I will make him conquer the East and West. I will make the wind to conquer for him and make the clouds submissive to him. I will grant him power through some means and will help him by means of his own army. I will assist him through the Angels until he gains power over My Government and gathers the people towards My ‘Tauheed’ (Monotheism). Thereafter, I will expand his kingdom and extend the days for my friends until the Day of Judgement.

Again, the author of “Yanabi-ul-Muwadda” narrates (on page 486) from Abul-Mu’aiyyed Muwafiq-ibn Ahmad Khawrazmi that Abu Sulaiman has said: I heard the Holy Prophet (S.A.W.A.) saying: The night when I was made to ascend to the heavens... (Hazrat mentioned partly about his ascension and its virtues and about the virtues of his progeny and his twelve legatees)... I heard a cry: O Muhammad! Would you like to see your legatees?

I said: ‘Yes’.

I was addressed: Look towards the right of the ‘Arsh’. (Throne)

As soon as I cast my glance, I saw Ali, Fatemah, Hassan, Hussein, Ali-ibn-Hussein, Muhammad-ibn-Ali, Jafir-ibn-Muhammad, Musa-ibn-Safar, Ali-ibn-Musa, Muhammad-ibn-Ali, Ali-ibn-Muhammad, Hassan-ibn Ali and Muhammad-ibn-Hassan who appeared amongst them like sparkling star.

Later, I was addressed: ‘O Muhammad! They are My Proofs upon My servants. They are your legatees and Mahdi who is the avenger of your progeny is amongst them. I swear by My Glory and Majesty that Mahdi will take revenges from My enemies and will assist My friends.

The author of “Eqdud-Durar” (section one, chapter four) narrates from Abu Na’eem (from the book Sefat-ul-Mahdi)  who  narrates  from Huzaifa-ibn-Yaman that the Messenger of Allah (S.A.W.A.) said:

Woe to this nation because of its oppressive rulers. How they kill the believers and create fear in them leaving aside those who obey them. A believer is one who withholds himself from those who are good to him by tongue but weary of him by heart. Whenever Allah Wills to hold Islam in high esteem, He will destroy the oppressors. Allah has Power over all things and He is able to rectify a nation, which has gone corrupt.

Thereafter the Holy Prophet (S.A.W.A.) said: ‘O Huzaifa! If there remains not more than a day from the life of this world, then Allah will prolong that day to such an extent that a man from my progeny will appear and rule. He will conduct important affairs and will manifest the religion of Islam. Allah does not break His Promise and He is quick in reckoning.

In section three, chapter nine of the afore-said book, its author narrates that Amir-u-Mumineen Ali-ibn-Abi Talib while mentioning about Mahdi and his reforms says: There is no heresy but that Mahdi will uproot it and there is no ‘Sunnah’ (practice) but that Mahdi will enliven it.

In the seventh chapter of the same book, he narrates from a congregation of traditionists namely Abu Na’eem Esfahani, Abul-Qasim Tabarani, Abu Abdur-Rahman-ibn-Abu Hatim, Abu Abdullah Na’eem-ibn-Hemad who narrate form Ali-ibn-Abi Talib that the Messenger of Allah (S.A.W.A.) while mentioning about Mahdi and the fact that Allah would terminate the religion by his hands said:

People will be delivered from the troubles due to Mahdi just as they found deliverence from polytheism through us. Due to him, Allah will make them intimate with each other after having been hostile (hostility of troubles) just as He made them intimate towards each other though after hoslility of blasphemy.

In section three, chapter nine of the same book, he narrates from Abdullah-ibn-Atha as such: I asked Imam Muhammad Baqir: When Mahdi emerges what will be his ways?

He replied: He will destroy the heresys which had been laid down before him just as the Holy Prophet (S.A.W.A.) too had done the same. Mahdi will set forth Islam in a new and fresh manner.

In the same section and the same chapter of the afore-said book, the author narrates from Ali-ibn- Abi Talib as such: There is no heresy but that Mahdi will eradicate it and there is no ‘Sunnah’ (practice) too but that Mahdi will establish it...

In the third chapter of the afore-mentioned book, he narrates from Abu Bakr Baihaqi (from the book “Besath-wa-Nushur”), Ahmad-ibn-Hemad (from the book ‘Mustadrik’) and Abu Na’eem (from the book “Sefat-ul-Mahdi”) who all narrate from Abu Sa’eed Khudri that the Messenger of Allah (S.A.W.A.) said: I give you glad-tidings about Mahdi. He will emerge amongst my nation at the time when they will be in discord and war with each other. Then, Hazrat will fill the earth with equity and justice just as it was fraught with tyranny and oppression... Mahdi will fill the hearts of Muhammad’s nation with riches and make them free from want. His justice would embrace all of them...

In the seventh chapter of the afore-mentioned book, he narrates from Amir-ul-Mumineen Ali (A.S.) as such: Mahdi will despatch his chiefs to various cities for establishing justice amongst the people. The wolves and sheeps shall graze together. The children will play with the snakes and scorpions without being harmed the least. Evil will vanish and goodness will remain. People will cultivate about 750 gramme and will receive in return about 525 kilograms just as the same has been mentioned in the Holy Quran. Adultery, wine - drinking and usury will be uprooted. People will have a relish for worship, divine laws and faith and a desire for mixing in the society. Life of man will lengthen, properties held in trust would be returned back, trees will bear fruits, blessings will double, the wicked will be destroyed, the virtuous ones will remain and those having grudge against the Ahl-e-Bayt will cease to exist.

In the third chapter of the afore-said book, the author narrates from Nae’em-ibn-Hemad (from the book “Fatan”) who in turn narrates from Jafar-ibn-Bashar Shami that (during Mahdi’s era) injustice would be rebuffed to such extent that if something belonging to someone is hidden under a person’s tooth he would remove it and give it back to its owners.

Victories and Developments under Mahdi’s Rule

The author of “Eqdud-Durar” (chapter three) narrates from Abul-Hassan Maleki who narrates from ‘Huzaifa-ibn-Yaman’ that the Messenger of Allah (S.A.W.A.) said: - If there remains not more than a day from the life of this world, Allah will raise a man from my progeny whose name will be the same as my name and his character will be the same as my character Allah will revive the religion through him and will establish victories for him. Except for those who say: There is no good but Allah

(*)

none else would remain over the earth…

In the first chapter of the afore-said book, its author narrates from Abu Abdullah-ibn-Jauzi (from his ‘Tarikh’) who narrates from Abdullah-ibn-Abbass that the Messenger of Allah (S.A.W.A.) said: Four persons ruled over the entire land - two of them from the believers and two from the un-believers. The two believers were Zul-Qarnain and Hazrat Sulaiman (A.S.) and the two disbelievers were Bakht-un-Nasr and Nimrod. Soon, a man from my progeny will become the owner of the entire land.

The author of “Es’aaf-ur-Raghebeen” (on page 150) says: It has come down in traditions that Mahdi Will become the owner of the East and the West.

The author of “Yanabi-ul-Muwadda” narrates (on page 447) from the book “Fara’ed-us-Semtain” which narrates from Sa’eed-ibn-Jubair who narrates from Ibn-Abbass that the Messenger of Allah (S.A.W.A.) said: There will be twelve Caliphs and successors after me who will be the Proofs of Allah upon His creatures. The first of them is Ali and the last of them is my son, Mahdi. Then Isa-ibn-Maryam will descend and will pray behind Mahdi. The earth will illuminate by means of the Divine Light and Mahdi’s rule will extend from East to West.

On the same page of the same book, he narrates from the book “Fara’ed-us-Semtain” which narrates from Abu-Imamah Baheli that the Holy Prophet (S.A.W.A.) said: Mahdi will extract the treasures and will conquer the cities of the polytheists and infidels.

The author of “Yanabi-ul-Muwadda” narrates (on page 487) from the book “Fara’ed-us-Semtain” which narrates from Sa’eed-ibn-Jubair who narrates from Ibn-Abbass that the Messenger of Allah (S.A.W.A.) said: If not more than a day remains from the life of this world, Allah will prolong that day until Mahdi who is from my offspring will emerge... The earth will illuminate by means of the Divine Light and Mahdi’s rule will spread over the East and West.

The Period of Mahdi’s Caliphate and Rule

Diverse traditions exists on the period of Mahdi’s Caliphate and rule and the extent of Hazrat’s life especially those traditions which have came down from our Sunni brethrens.

Abu Dawoud has narrated that Mahdi shall rule for a period of seven years. Tirmidhi has narrated that Mahdi shall rule for a period of five, seven or nine years. Ibn-Maaja too has narrated the same. Hakim has narrated in ‘Fsaaf-ur-Raghebeen’ that Mahdi shall rule for seven or nine years. However Ibn-Hajar has mentioned only seven years (and not nine) for Mahdi’s rule.

It has been narrated from Tabarani and Bazzaz that Mahdi shall live for seven, eight or maximum nine years. It is narrated from Maawardi and Ahmad that Hazrat shall live for five, seven, eight or nine years and after him there will be no goodness left. Some of the traditions mention Mahdi’s rule to extend for twenty years just as the author of “Eqdud-Durar” has narrated the same from Abu Na’eem and Tabarani. Moreover the author of “Eqdud-Durar” has narrated from Na’eem-ibn-Hemad that Mahdi would survive for forty years. However, traditions, which mention Mahdi’s life to last for seven years are more. Some traditions mention that Mahdi shall rule for seven years where each year would be equal to twenty years of our reckoning. That is to say, in each year, Mahdi will conduct the reformatory tasks and Islamic teachings for a period of twenty years. Some traditions mention that he would rule for ten years. The sayings of ‘Ulemas’ (learned scholars) in this regard are diverse. Some have said: Doubt have arisen from the narrator and the proof of this view is the statement of Tirmidhi who says: “It is due to the narrator’s doubt.”

The author of “Es’aaf-ur-Raghebeen” (page 155) says: Most of the traditions mention Mahdi’s rule to last for seven years and with regards to seven to nine years it is doubtful.

One tradition mentions Hazrat’s rule to last for six years. Ibn-Hajar says: The matter on which traditions are in agreement with each other is this that Mahdi will undoubtedly rule for seven years. He has also narrated from Abul-Hassan Abari that abundant and authentic traditions indicate that Mahdi will rule for seven years.

Author says: Abul-Hassan Abari’s saying is more clear and well-known. In this saying, there exists a great virtue for Mahdi and it is this that within this short period, he will rise for the religions and worldly reforms just as his great grandfather, the Holy Prophet (S.A.W.A.) revolted within a period of eight years i.e. in the second year of Hurat.

The author of “Es’aaf-ur-Raghebeen” (page 156) says: - One tradition mentions the period of Mahdi’s rule to be more than what was mentioned. Another tradition states that Mahdi would rule for forty years. Another tradition mentions twenty-one years and yet another tradition mentions fourteen years.

Ibn-Hajar Isqalani in ‘Ala’maat Mahdi Muntazar’ says: Traditions mentioning the seven-year period of Mahdi’s rule are more in number and more famous. Assuming the correctness of all the traditions, we can conclude from all of them as such: Traditions, which mention forty years refer to the period of his rule. Traditions, which mention seven, eight or nine years refers to the last degree of manifestation of his rule and power. Moreover, traditions, which mention twenty or fourteen years refer to the average limit of the rule.

Author says: The reason for the differences in traditions in this regard may be that the reality of this matter and the duration for which Mahdi will rule should not be known just as the time of his emergence is concealed and unknown) in order that one’s attention is drawn towards all sides and he longs for Mahdi’s victory and long stay till the maximum period of time even though the saying of seven-year period is preferable.

Conclusion

The number and Place of Mahdi’s Helpers

Asbagh-ibn-Nubatah says: Amir-ul-Mumineen Ali (A.S.) recited a sermon and mentioned therein something about the emergence of Mahdi and his helpers. Abu Khalid Halabi or Kabuli said: “O Ali, inform us something about his qualities.”

He replied: From the viewpoint of character and creation, he resembles the Holy Prophet (S.A.W.A.) the most. Should I inform you about his helpers? They said: “Yes, O Amirul-Mumineen.”

He replied: I heard the Messenger of Allah (S.A.W.A.) saying: The first of them would be from Basra and the last of them from Yamamah. Thereafter Hazrat began to count Mahdi’s companions. People were crying and Ali (A.S.) was saying:

Two persons from Basra, one person from Ahwaz, one person from Mina, one person from Shushtar, one person from Duraq, four persons namely Ali, Ahmad, Abdullah and Jafar from Baastan, two persons by the names of Muhammad and Hassan from Amman, two persons - Shaddad and Shadid from Siraf, three persons - Hafas, Yaqub and Ah from Shiraz, four persons Musa, Ali, Abdullah and Ghalafan from Esfahan, one person by the name of Yahya from Abdah, one person by the name of Dawoud from Maraj or A’raj, one person by the name of Abdullah from Karaj, one person by the name of Qadeem from Burujerd, one person by the name of Abdur-Razzak from Nahawand, two persons - Abdullah and Abdus-Samad from Dainul, three persons - Jafar, Ishaaq and Musa from Hamadan, two persons - whose names are similar to the names of Holy Prophet's Ahl-e-bayt - from Qum, one person by the name of Darid and five others whose names are similar to the names of ‘Ashab-e-Kahf’ from Khurasan, one person from Aamol, one person from Joijan, one person from Herat, one person from Balkh, one person from Qarah, one person from A’ane, one person from Damghan, one person from Sarkhas, three persons from Saiyar, one person from Sayah, one person from Samarkand, twenty-four persons from Thaleqan - They are the same ones about whom the Holy Prophet (S.A.W.A.) said: In Khurasan, treasures can be found which are not gold or silver. But they are men whom Allah and His Prophet will gather together - two persons from Qazvin, one person from Fars, one person from Abhar, one person from Birjan, one person from Shakh, one person from Sareeh, one person from Ardabil, one person from Morad, one person from Tadammor, one person from Armani, three persons from Maragha, one person from Khuee, one person from Salmas, one person from Badices, one person from Nasur, one person from Barkari, one person from Sarkhis, one person from Munaijerd, one person from Qaliqala, three persons from Waseth, ten persons from Baghdad, four persons from Kufa, one person from Qadasieh, one person from Surah, one person from Serat, one person from Nael, one person from Saidah, one person from Juijan, one person from Qusur, one person from Anbaar, one person from Akbarah, one person from Hananeh, one person from Tabuk, one person from Jaamedah, three persons from Abadan, six persons from Hadisah Musel, one person from Mosul, one person from Maqlasaya, one person from Naseebeen, one person from Arwan, one person from Faraqeen, one person from Aamed, one person from Ra’s-ul-Ain, one person from Reqqah, one person from Haran, one person from Bales, one person from Qabeeh, one person from Tartus, one person from Qasr, one person from Adneh, one person from Hamari, one person from Arar, one person from Qures, one person from Anthakia, three persons from Halab, two persons from Hamas, four persons from Damascus, one person from Syria, one person from Qaswan, one person from Qaimut, one person from Sur, one person from Karaj, one person from Azrah, one person from Aamer, one person from Dakar, two persons from Baitul-Muqaddas, one person from Ramalich, one person from Bales, two persons from Acca, one person from Arafat, one person from Asqalan, one person from Gazah, fourpersons from Fasath, one person from Qaramis, one person from Damyath, one person from Mahaleh, one person from Askanderiyeh, one person from Barqah, one person from Tanjah, one person from Mranjah, one person from Qirwan, five persons from Sus Aqsa, two persons from Qirus, three persons from Jamim, one person from Qus, one person from Aden, one person from Alali, ten persons from Medina, four persons from Mecca, one person from Ta’if, one person from Dair, one person from Shirwan, one person from Zubaid, ten persons from Saru, one person from Ahsah, one person from Qateef, one person from Hajar and one person from Yamameh.

Ali (A.S.) said: The Holy Prophet (S.A.W.A.) counted them to me until they became 313 in number, the same as the companions of ‘Badr’. Allah will gather them from the East and West and place them near the Holy Ka’aba by the wink of an eye. When the people of Mecca will witness this, they will say:

‘Sufyani has gathered us around himself'. After coming in contact with the people of Mecca they will see a group gathered around the ‘Ka’aba’ and the darkness and gloom will have departed from them and the dawn of hope ascended and they will tell each other:

Salvation (perhaps meaning to say that we have found salvation). The noble people will watch and their rulers we go in deep thought.

Amir-ul-Mumineen (A.S.) said: As if I am seeing them - their appearance, height, physique, face, beauty and clothes are all one and the same. As though they are in search of something which they have lost and are now thoughtful and perplexed over this matter until a person who resembles the Prophet the most in creation and appears before them from behind the curtain of the Ka’aba. They will ask him: “Are you the Mahdi?” He will reply: Yes, I am the Promised Mahdi. Thereafter Hazrat will address them as such: Swear allegiance to me with regards to forty qualities and enter into a covenant with me with regards to ten qualities.

Annaf said: “O Ali what are those qualities? He replied: They will swear allegiance that they will not steal, commit adultery, kill someone injustly, defame the honor of a respectable person, abuse a Muslim, swarm a house, mount on a thin and weak animal, decorate themselves falsely (wear gold), wear fur, wear silk, wear clogs obstruct the path for anyone, commit injustice to the orphans, play trick and deceit anyone, eat the wealth of the orphans, indulge in homosexuality, drink wine, commit treason in trust, breach the promises, hoard wheat and barley, kill someone who seeks refuge in him, pursue the defeated one, shed blood injustly and embark on killing the injured one. Moreover one should wear coarse garments, consider the ground as ones pillow, eat bread made out of barley, be satisfied with whatever meagre he receives, participate in ‘Jihad’ (holy war) the way it should be done, smell musk and other good fragrances, avoid impurity…”

Second Conclusion

References

Amongst the matters which is good and rather necessary to mention is the names of books and authors - the sources from which we have narrated the traditions in the book of ‘Al-Mahdi’. This is so that the rights of those authors are duly paid and rather, the respected readers gain self-satisfaction.

The following are the references of the book “AL-MAHDI”:

1. The book “Es’aaf-ar-Raghebeen” is about the virtues of the Holy Prophet (S.A.W.A.) and his Ahl-e-bayt (A.S.). Its written by Shaikh Muhammad Saban who died in the year 1206.

2. The book “Ja’ame-ul-Lalif” is about the exellence of Mecca and the construction of the Holy Mosque. Its author is Allama Shaikh Jamaluddin Muhammad Jarrullah-ibn-Muhammad-ibn-Nuruddin-ibn-Abu Bakr-ibn-Ali Zahiray Qurshi Makhzumi. This book was written in the year 950 Hijri and was printed in the year 1276 in the printing-house of Dar Ehya-ul- Kitabul-Arabiya.

3. Commentary on Nahjul-Balagha - written by a leading personality in literacy and history by the name of Shaikh Ezzuddin Abu Hamed Abdul Hamid-ibn-Hebtullah Mada'eni famous as Ibne-Abil Ha did who died in the year 655 Hijri. This book has been printed in four volumes in Darul-Kitab al-Arabiya in Egypt.

4. Sahih Bukhari - written by a leading traditionist Abu Abdullah Muhamamd-ibn-Isma’eel- ibn-Ibrahim- ibn -Mughaira who died in the year 256 Hijri. This books has been printed in the year 1312 in the publishing-house of Maimaniya in Egypt.

5. Sahih Sunan Mustafa - written by a leading traditionist Abu Dawoud Sulaiman-ibn-Asha’r Sajestani who died in the year 357.

6. Sahih Tirmidhi - written by Abu Isa Muhammad-ibn-Surah who died in the year 278. This book was printed in the year 1310 at Luck now in India.

7. Sawa’eq Muharreqa - written by Shaikh Shahabuddin Ahmad-ibn-Hajar Haisami against the people of innovation and heresy. He died in the year 974 in Mecca. This book was printed in Egypt in the year 1933.

8. Eqdud-Durar - written about the Awaited Imam by the great scholar Abu Badr Shaikh Jamaluddin Yusuf-ibn-Yahya-ibn-Ali-ibn-Abdul Aziz-ibn-Ali Muqaddasi, Shafa’ee, Selmi, Damashqi who finished writing this book in the year 658 A.H. This book is the best and the most comprehensive book written by one Sunni brethren in this regard. I have not come across the printed script of this book and perhaps it may not have been printed at all.

Verily, two copies of the said book is present in the library of Hazrat Ali-ibn-Musa ar-Ridha (A.S.) where one of them had been written in the year 953 A.H.

Another copy of this book is present in the library of the leader of all leaders in traditions i.e. Mirza Muhammad Hussein Nouri Tabarsi (died in 1320) just as the same can be known from his book ‘Kashful-Astar’.

Another copy too can be found in the library of our leader Sayyed Shahabuddin Mar’ashi Najafi just as he himself told me about the same.

Yet another copy is present in the library of our master Abul-Mujed Muhammad Ridha Esfahani. This is the same copy on which we have relied and narrated from but was not devoid of any errors. In the book Durrarul Musawwiyah, Oust as we pointed in the preface of this book) he ascribes the book ‘Eqdud-Durar’ to Ali-ibn-Shahab Hamadani. However this is apparently a mistake because I have never come across anyone ascribing this book to the afore-said sayyed. Verily, the book ‘Muwwadah al-Qurba’ belongs to the afore-mentioned Sayyed.

From the last portion of the book ‘Yanabi-ul-Muwadda’ and the book ‘Ghayat-ul-Maram’ it appears that Abu Abdullah Ganji in his book ‘Al-Bayan-Fi Akhbar Saheb-uz-Zaman’ and the book ‘Kefayat-Talib-Fi-Faza’el Ali-ibn-Abi Talib’ narrates some of his collections from the book ‘Eqdud-Durar’.

9. The book ‘Fotouhat-Islamiyah’ after ‘Fotouhat-Nabawiyah’ - written by the scholar Sayed Ahmad Zaini Dehlan a ‘Mujtahid’ (expert in Islamic jurisprudence) of Mecca who died in the year 1304. This book has been published in two parts in the publishing house of Mustapha Muhammad in Egypt.

10. The book ‘Fotouhat-Makkiyah’ written by the mystic scholar and researcher Shaikh Abu Abdullah Mohyid din Muhammad-ibn -Ali famous as Ibn-Arabi Hatemi Tha’ee. Truly, this book is a useful book in its own field and I don’t imagine there exists another of its kind. This book has been printed in Egypt in Darrul-Kitab al-Arabia al-Kubra publishing-house.

11. The book “Kashf-uz-Zunoon-an-Asami al-Kutub wal-Funoon”. As it can be judged from its name, this book is majestic in its own field. It has been written by the scholar Mulla Kateb Chalabi who died in the year 1067. This book was printed in Darrul-Sa’adeh in two volume.

12. The book “Mafatih-ul-Ghaib” which is a famous exegesis written by the research scholar Muhammad Fakhruddin Razi who died in the year 606 A.H. This book was printed in eight volumes in the publishing-house of ‘Aamera’ in the year 1308 A.H. The exegesis of Abu Saud too has been printed in the margin of this exegesis.

13. Mufradat al-Quran - written by the research scholar Abul-Qasim Hussein-ibn-Muhammad-ibn-Mufazzal famous as Ragheb Esfahani who died in the year 502 A.H. This book has been printed in the margin of ‘Nihaya’ of Ibn-Athir in Egypt.

14. The book “Nur-ul-Absar” written about the virtues of Ahl-e-bayt of the Holy Prophet. It has been written by the scholar Sayyed Mu’min Ibn-Hassan Shablanji who died in the year 1208 A.H. This book was printed in the year 1304 A.H. in Egypt in the Uthmani printing-house.

15. The book “Nihaya” which is on the subject of explanation of words used in traditions and Quran and is written by the research scholar and lexicographist Abus-Saadat Mubarak-ibn-Muhammad-ibn-Muhammad Jauzi well-known as Ibn-Athir who died in the year 606 AH. This book has been printed in four volumes in the publishing-house of ‘Khairiyah’ in Egypt.

16. Nahjul-Balagha - compiled by Allama Sharif Razi -Muhammad-ibn-Abu Ahmad Musawi who was the chief of seekers of knowledge in Baghdad. In this book, he has collected the sermons, letters and aphorisms of Amir-ul-Mumineen Ali-ibn-Abi Talib (A.S.). This book has been printed into three parts in one volume in the printing-house of ‘Esteqamah’ in Egypt. Shaikh Muhammad Abdoh who was the ‘Mofti’ (passing judicial decrees) of Egypt, Shaikh Mohyiddin and Muhammad Abdul Hamid who was the professor of Al-Azhar have written a commentary on this book.

17. The magazine “Hudal-Islam” which is printed weekly in Egypt under the guidance of Muhammad Ahmad Sairafi and a number of scholars of Egypt have given their share of contribution to this magazine. Undoubtedly this magazine is a religious magazine and is rare in its own field. It was started from 1354 A.H and is still being published.

18. The book “Yanabi-ul-Muwadda-Fi-Muwaddat Zul-Qarba” - written by the mystic scholar Shaikh Sulaiman-ibn-Khawja Kalan Husseini Balkhi Qunduzi who died in the year 1294 A.H. This book was printed in the publishing-house of ‘Akhtar’.

THE END