Alhassanain(p) Network for Heritage and Islamic Thought

Chapter Two

Mahdi is From the Arab Descent

Author of “Eqdud-Durar” in Chapter one section 4 narrates from Abu Abdullah Na’eem-ibn-Hemaad (from his book “Al-Fatan”) who is turn narrates from Ali (AS.) who said: - “The kingdom of Bani-Abbass is such that if the Turks, Deylamites, and the inhabitants of Indus valley and India were to attack them they would fail to destroy them and Bani-Abbass would continue to be successful until they become aggressive towards the slaves and the weak. Then God will make a ‘Gusale’ (the wicked one who will revolt against Bani-Abbass and destroy them) to dominate over them which shall come out from a place where their kingdom will be disclosed. He shall not pass any city but that which conquers; no flag will be hoisted before him but that which he destroys and he will not come across any bounty but that which he misuses. Woe be to the one who takes his side. This shall continue until victory is achieved by the hands of an Arab who shall rise fore the truth and act upon it.”

It is apparent that ‘on Arab’ in the above sentence refers to Mahdi, the Awaited One who shall appear at the end of time and his signs are the very ones which have come in the same chapter of the aforesaid book which has been taken from the book of “Al-Fatan”, where its author, Imam Abu Abdulla Na’eem-ibn -Hemaad narrates from Abi Qabil as such: “People shall always be in comfort until the kingdom of Bani-Abbass comes to an end. Then they will live in disturbed conditions until the advent of Mahdi.”

Author says: History bears witness that right from the time of Holaku’s revolt, the East has not enjoyed liberty. Disturbed conditions and discord among the rulers and kings has always continued to exist. Thus Ali’s saying that: Until he gains victory and hands it over to an Arab is perhaps referring to this point that that discord and disturbed conditions are all incidental to the coming of Holaku and his subsequent revolt and it shall remain till the advent of Mahdi. Thus, as one of the causes and means of Mahdi’s victory and his success in inviting the people (towards his mission) and his domination over the cities is the discord and disturbed conditions which shall follow the revolt of Holaku. It is like this that Holaku himself will surrender the affairs of Government to Hazrat (A.S.). Another factor, which shows that Mahdi is from an Arab line is the diffused traditions which have come with regards to determination of his family and relatives. Ragheb in his “Mufradaat” says: “Arab (*) are the children of Ismail (-Ishmaeel) and (*) (-Aarab) its plural form. Later on, the nomads were called by that name.”

The author of “Saba’ek-uz-Zahak”, on page 4 says:

“The city-dwellers are called as “(*) - Arab” and the desert - dwellers as “(*) - Aarab” and what is common is that the word of (*) is used for both groups.”

Jauhari in “Sihah” says: “(*) - Arab” a tribe and they are the city-dwellers. They have been called Arabi by the title of A’raab-e-Erabi. But what is commonly used is the word of      “(*)-Arab” at all levels. The same has been written in the dictionaries.”

The author of “Ebar” says: ‘The word of Arab “(*) - Arab” is constructioned from “(*) - Aarab” and its meaning of expression (speech) has been taken from those who say:         (*) - At the time when a person expresses and describes his need and since they possess the faculty of expression and eloquency in speech they have been called by this name. So know that every non-Arab - whether Iranians, Turks, Romans or Europeans are all “(*) - Ajam - non-Arab” and it is not what the people commonly believe that the word of (*) is particular to the Persian - speaking nation. Rather, the people of West have hitherto used this word for the French and those who fall in the same category. However the word of (*) (by an addition of “(*) - A”) is used for the one who does not clarify his speech even though he may be an Arab.

Mahdi is From This “Ummah” (Nation)

Tirmidhi is his “Sahih”, on page 270 narrates from Abu Sa’eed Khudri who said: ‘I feared that after the Holy Prophet, something bad might take place, so we asked the Prophet and he replied as such: “Indeed Mahdi is from my ‘Ummah’ and he shall emerge from amongst them.”

The magazine “Hudal-Islam” in its 25th publication, line No. 3 has narrated the same tradition from Ibn-Maajah who in turn has narrated it from Abu Sa’eed.

The author of “Eqdud-Durar”, in the first chapter narrates from Abu Muslim Abdur-Rahman-ibn-Auf and he from his father and he from the Holy Prophet (S.A.W.A.) who said: -

“Surely God shall appoint a man from my “Ummah” (nation). He continued to the point of saying: He shall fill the earth with Justice.”

In the 3rd chapter of the same book, the author narrates from the book of “Sefat-ul-Mahdi” written by Hafez Abu-Na’eem who in turn narrates from Abu Sa’eed Khudri and he from the Holy Prophet (S.A.W.A.) who said:

‘Mahdi is from us, the Ahl-ul-bait (i.e. People of the House). He is from my ‘Ummah’.

The author of ‘Fusu1 al-Muhimma’ narrates from Abu Dawoud and Tirmidhi and these two from Abdullah-ibn-Mas’oud and he from the Holy Prophet (S.A.W.A) who said:

“If there remains not more than a day from the life the earth, God will set the day so long until a person from my “Ummah” and progeny who carries the same lame as mine appears (and fills the world with Justice.)”

The author of “Yanabi-ul-Muwadda” has narrated (on page 433 of his afore-said book) a tradition from the book “Jawaher-ul-Aqd’ain” of Abu Sa’eed Khudri. In that tradition the Holy Prophet (S.A.W.A.) says: - ‘Mahdi is in my Ummah’. Also the afore-said author narrates from Abu Abdullah Na’emm-ibn-Hemaad (from his book of “Al-Fatan” and he from Hisham-ibn-Muhammad and he from the Holy Prophet (S.A.W.A.) who said: - “Mahdi is from this “Ummah” and he is the one who shall lead Isa-ibn-Maryam.[20]”

Ragheb in his ‘Mufradaat’ says: ‘Ummah’ is any group of people which is formed through things like custom, time or place - making no difference whether that thing brings them together voluntarily or involuntarily and the plural of “ (*) - Ummah” is “(*) - Ummam.”

One group has said as such: - ‘The “Ummah” of every Prophet are his followers and the one who does not follow his custom will not be included in his “Ummah” even though he may have lived during his time. Therefore, the “Ummah” of Islam are those people who follow the Islamic rules and all that the Holy Prophet (S.A.W.A.) has brought making no difference whether he has visited him or not or whether he has lived during his time or not. Moreover this applies to all, without any difference in families or tribes even though they may differ from each other from the view-point of language, time and place.

The Author is of the opinion that: ‘It is apparent that the “object of making known” i.e. ((*) - ‘A’ & (*) - ‘L’) in (*) (Al-MAHDI) is for covenant; meaning that Mahdi - the one who has been remembered in the heavenly books and about whom the Prophets have given glad-tidings to their nations, - shall be from this same blessed “Ummah” and not from any other “Ummah”. So this “Ummah” deserves to rejoice and be happy for being honored such a virtue. It is true that in some of the exceptional and less common traditions we find such contents like this one - “Mahdi is not but Isa-ibn-Maryam (A.S.)” .

Ibn-Hajar has written (this tradition) in “Sawa’eq” on page 89.

Ibn-Maaja and Hakem have brought one tradition from the Holy Prophet (S.A.W.A.) as such: - ‘It will not be long when difficulties and problems will dominate the people and the world shall turn away from its inhabitants and the people will resort to greediness. The Hour shall not be established but upon the wicked and Mahdi is not but Isa-ibn-Maryam.

Ibn-Hajar quotes Hakem as saying:

“This traditions did not disturb me as such but rather astonished me greatly.”

Baihaqi says: “Only Muhammad-ibn-Khalid has narrated this tradition.”

Hakem says: “He (i.e. Muhammad-ibn-Khalid) is unknown and there exists differences in the chain of transmission of traditions narrated by him.”

Nesa’ee too rejects such traditions.

In the 10th Volume of Da’erat-ul-Ma’aref (page 475) the author after narrating the afore-said tradition mentions the views of Ibn-Maaja as such: Imam Qurtabi says: -  ‘This tradition is not inconsistent with what the previous traditions have mentioned about Mahdi because, this tradition only aims to respect the dignity of Isa-ibn-Maryam (A.S.) over Mahdi. That is to say, there is no Mahdi but Isa from the viewpoint of is position of Immaculateness and perfection. So it does not contradict existence of Mahdi. It is identical to this saying that there is no stalwart but Ali. Moreover, this view can be supported with the tradition which says that Mahdi is from my progeny; he shall fill the earth with Justice and will e merge along with Isa (A.S.) who shall help him in the killing of Dajjal at a place called “Lad” in the land of Palestine. Indeed, he shall rule over this ‘Ummah’ and Isa-ibn-Maryam will pray behind him and God Almighty is All -Knowing.[21]

The author of “Eqdud-Durar” in the preface of his afore-mentioned book writes as such: ‘And amongst the people, there are those who reckon that Mahdi is none other than Isa-ibn-Maryam, the pure and holy. So I told them - The one who denies the emergence of Mahdi is not actually referring to Hazrat Isa because there is no reason to believe that that reference is made to him and the one who thinks that Mahdi is the same as Isa-ibn-Maryam and insists on the authenticity of this tradition has indeed made the zeal of prejudice and error to bring him to the point of precipice. Thereafter he says: - “Even though this tradition may be proverbial among the people yet, how can it be considered authentic when the traditionists have rejected it.” After accurately examining its references and deliberating on its authorities if a person still relies on this tradition, it will be a matter of grave fallacy.

The proof of this statement is that Imam Abu Abdur-Rahman has emphasized on its denial and his view is worthy of acceptance because the tradition returns back to Muhammad-ibn-Khalid Jundi. Moreover, Imam Abul-Faraj Jauzi narrates in his book ‘Elal-Mutanahiya’ the weakness of this tradition from the words of Hafez Abi Bakr Baihaqi who said: - ‘This tradition is connected to Jundi and he is an unknown person. Moreover, Jundi narrates from Aba’an-ibn Myaash and he too is a rejected and un-laudable person. Aba’an too narrates from Hassan and he from the Holy Prophet (S.A.W.A.) and there is an interval in his transmission (i.e. all the sources have not been narrated). Anyhow, there is no reason to consider this tradition to be authentic.

Baihaqi narrates from his master, Hakem Naishabouri (and his words are sufficient enough to make you understand the technique of tradition and the position of its narrators) as follows: -

  ‘Jundi is an unknown person and Ibn-Aaiyaash, a rejected one and with such transmitters this tradition is severed. Almost all the scholars of traditions have brought traditions about Imam Mahdi and all have mentioned his name and remembered him and for those who are clear-sighted and are also aware, it is clear that a part of those traditions are a rectification for the other parts and this is the highest proof of those traditions being better than this rejected tradition.

Also, Hafez Abu Abdullah Hakem has spoken on this subject in his ‘Mustadrak’ which has (also) been mentioned in ‘Sahiain’ and this makes us needless of other talks.

He reminds that if a tradition has been narrated by a large number of people it is having priority over those traditions which are not as such and while coming across this tradition he discusses its position from the view-point of credibility and un-credibility. Thereafter he writes:

“The reason I have brought this tradition is not to argue upon it but to express my surprise.” This statement of Hakem finally proves his inattention towards this tradition.

He further says: “Better than this tradition is the tradition of Sunan Suri and his adherents.”

Thereafter, he mentions the tradition of the Holy Prophet (S.A.W.A.) which says; “His name is the same as my name” and then writes as such: - “The eminent scholars are of the view that what Hazrat intends to say by this statement is that Mahdi’s name is the same and similar to his name.”

Thus the above statement reveals the truthfulness of this statement that Mahdi is someone other than Isa-ibn-Maryam (A.S.). Besides, even if we assume this tradition to be correct, we cannot take it in its apparent form. Rather, we should resort to its esoteric interpretation, since we have not found any reason for giving up those genuine traditions which are in opposition to this tradition and perhaps its esoteric interpretation may be like the esoteric interpretation of[22](*) from this angle that a part of the wordings of the two traditions are near to each other and the number of such traditions are numerous.

Thus rejection is not the factual aim so that we may conclude that Mahdi is the same as Isa-ibn-Maryam. Rather, it should be said that this sentence has come in honor of Hazrat Mahdi and / or Isa or perhaps it might be having some other interpretation.’

Author of “Yanabi-ul-Muwadda” on page 434 says:

‘Indeed the fabrication of this tradition from Ibn-Khalid is apparent from various aspects: -

Firstly, if this tradition was correct then the oppression and cruelty which was prevalent during the time of Yazid and Hajjaj should have increased manifold and until today there should have not remained any goodness in this world. However, after the afore-mentioned period, that is from the time of Omar-ibn-Abdul Aziz and the Abbasside Caliphs up to now, peace and goodness has been settled by the Grace of Allah.

Secondly, before the appointment of the Holy Prophet (S.A.W.A.) to the position of Prophethood, the subject of Mahdaviyat was not prevalent among the Arabs so that it could possibly reject this saying (there is no Mahdi but Isa-ibn-Maryam).

Thirdly, God has hinted about Mahdi in many verses of His Book and as such the Holy Prophet too has given glad-tidings about him to his followers just as the previous Prophets (AS.) had given glad-tidings to others about the coming of our Prophet and the circumstances concerning Mahdi. I have collected and mentioned these glad-tidings in a book entitled “Mashreq-ul-Ekwan”. (end)

What we can derive from the sayings of these great men in reply to the afore-mentioned tradition is the following: -

Firstly, it is a fabricated one; secondly it is null and void and hence weak; thirdly it is contradicting the widely transmitted tradition and fourthly its actual interpretation differs from its apparent meaning.

It is possible to conclude from this tradition that the advent of Mahdi and the descending of Isa from the heavens are two related affairs connected to each other where none can be separated from the other. Therefore it is correct to say that reference to one applies to the other and it seems that both are one and the same or it can be said that something is missing from the tradition and in reality it was as such: (*) (Mahdi is not but that Isa is with him) Moreover, the diffused traditions prove this meaning to be correct. Thus Isa is one of the signs of authenticity of the subject of Mahdi (AS.).

Mahdi is From Kanane

Author of “Eqdud-Durar” in his first chapter narrates from ‘Sunan’ of Imam Abu Amro Osman-ibn-Sa’eed Muqari who narrates from Qatada who said:

“I asked Sa’eed-ibn-Maseeb whether Mahdi is the truth and he replied: ‘Yes, he is the truth, I then asked:

‘To which tribe does he belong? He replied: “To the Kanane.” I again asked: ‘To which clan does he belong? He replied: ‘To the Quraish’ I further asked:

To which family does he belong? He replied: ‘To the Bani-Hashim’ Again I asked: ‘To which one of the families does he belong? He replied: “To the progeny of Fatemah.”

Author says: “By Kanane is meant the same son of Kazima, who was the son of Madraka, son of Elyaas, son of Mazar, son of Nezar, son of Sa’ad, son of Adnan.”

Author of “Saba’ek al-Zahab” says: ‘Banu Kanane are a family from Mazar and Mazar had a son in whom the lineage of the Holy Prophet (S.A.W.A.) terminated and he was called as Nezar. Moreover Mazar had children who were from the Holy Prophet’s lineage and they were: Malik, Malkaan, Haaris, Amr, Aamer, Saad, Ghanam, Auf, Mujraba, Jarwal, Jazaal and Gurwaan. Abu Ubaid says: ‘They were all from Yemen’ and in the book called “Ebar” it has come that their place of stay was in the outskirts of Mecca.’

Mahdi is From Quraish

In the first chapter of “Eqdud-Durar”, the author narrates from Imam Abu Abdullah Na’eem-ibn-Hamad who narrates from Ibn-Wa’el who narrates from Imam Abul Hussein Ahmad-ibn-Jafar Manawi who narrates from Qatada who said: ‘I asked Sa’eed-ibn-Maseeb whether Mahdi was on truth and lie replied: ‘Yes’. I asked: ‘To which tribe does he belong? He replied: ‘Quraish’. I asked: “To which clan does he belong?” He replied: ‘Bani-Hashim’. I asked: “To which family does he belong:” He replied: “He is from the offspring of Abdul-Muttalib.” I asked: “Which one of the families?” He replied: “From the progeny of Fatemah.” I asked: “Which one of her sons?” He replied: “That is enough now.”

Also, the afore-mentioned book narrates (in the seventh chapter) from the book “Al-Fatan” of Hafez Abu Abdullah Na’eem-ibn-Hemaad which in turn narrates from Ishaaq-ibn-Yahya-ibn-Thalha who narrates from Ta’oos who said: - Omar-ibn-Khattab was on death-bed and bidding farewell to his family members. He then said: ‘I do not know of any treasure, which I can bestow. The house and all that it contains from wealth and weapons should be spent in the way of Allah.

Then Ali (May Allah be satisfied with him) said: “O Amir-ul-Momineen, leave aside this matter because you are not the owner of (this) wealth. Rather its owner is a young man from the tribe of Quraish who shall, at the end of time distribute it in the way of Allah.”[23]

Ibn-Hajar writes on page 99 of his book “Sawa’eq” as such: -

‘Ahmad and Maawardi have brought a tradition from the Holy Prophet (S.A.W.A.) who said: Glad-tidings be to you about Mahdi. He is from the Quraish; from my progeny.[24]

Esa’af-ur-Raghebeen too has narrated the same in his book on page 151. The author believes: ‘Quraish is the same Nazr-ibn-Kanane. In Ja’ame-ul-Latif we read as such: “Know that there exists differences in Quraish as to why they were called by this name. So it is said: They were titled in the name of a beast living in the sea - a beast which eats and itself is not eaten; conquers and itself is not conquered (a metaphoric remark signifying power and magnificence) and this tribe too is similar to that beast due to their toughness and significance.”

In Madarek we read: Quraish is a mighty beast which plays with the ships and except for fire it cannot be repulsed by any other thing. Its diminutive form is due to reverence.”

Some others say: The reason they were called as Quraish was that the leader of their tribe Ibn-Yakhled Ghalib-ibn-Fahr was named as Quraish. Thus it was said: The tribe of Quraish came; the tribe of Quraish went and in this way they became famous by this name.

Still some others have said: Qusi (*) who was one person belonging to their tribe gathered them together and brought them to Mecca and “(*) - Qurash” means “to gather together”. Thus, as he gathered them together he was named as (*) (gathering) just as we saw in the poem of Fazl-ibn-Abbas-ibn-Utba and also in his following poem:[25]

(*)

It is also said that Quraish was the name of Qusi and it was because of this reason that his tribe was named as Quraish. What is more common however is that his name had been Zaid just as it was previously mentioned.

Yet others have said: The word of (*) is derived from (*) which means “to earn” and because they were carrying on business and earning they were called as Quraish.

It is also said that since “Nazr” was called as Quraish, his family too became famous by this name.

Some say: They were called as Quraish because they were doing “Taqrish” of goods of the pilgrims going for Haj and “Taqrish” means ‘to inspect’. Thus they erected inspection points in their way and prevented them from moving ahead unchecked. The proof that this statement is correct is the saying of Haaris-ibn -Khulatul-Yashkari who says:[26]

(*)

Mahdi is From Bani-Hashim

The author of “Uqdud-Durar” in the first chapter of his book, narrates from Imam Abul-Hussein Ahmad-ibn-Jafar Manawi and Imam Abu Abdulla Na’eem-ibn-Hamad and these two from Qatada who said:

I asked Sa’eed-ibn-Maseeb: “Is Mahdi the truth?”

He replied: “Yes.”

I asked: “To which tribe does he belong?”

He replied: “To the Quraish.”

I asked: “To which clan does he belong?”

He replied: “To the clan of Bani-Hashim.”

I asked: “From which of its families?”

He replied: “From the offspring of Abdul-Muttalib.”

I asked: “From which one of them?”

He replied: “From the offspring of Fatemah.”

I asked: “From which one of her offspring?”

He replied: “That is enough now.”

The author says: Hashim was the same son of d-Munaf who was the son of Qusi, son of Kalab, son Marra, son of Ka’ab, son of Lui, son of Ghalib, son Fehr, son of Malik, son of Nazr, son of Kanane.

In Ja’ame-ul-Latif it has come as such: Hashim’s name was Amrol-Ala and the reason he was called by name was that during the period of famine he used provide food and water for his tribe.

In generosity and beneficence he had reached to such high level that he used to provide food to the beats and birds and slaughter camels for them on top mountains. Whenever a famine would occur in Mecca, he would feed its people by his own doing and persuaded the rich men of Mecca to donate their wealth to the poor and indigent up to the time when God caused rain to descend. Thereafter, he traveled to Syria, went to Caesar (king) and took from him an order vouching the freedom of Quraish. He also sent Abdul-Muttalib towards Yemen and in this way took a letter of trust from the king of that place. Thereafter he ordained the traders and merchants of Quraish to move out in the winter and summer seasons for the purpose of trading. Thus, they would move towards Syria in summer and proceed for Yemen in winter. As such, from then on their subsistence and means of livelihood got extended through such trading and by blessings of Hashim, God delivered them from fear of (loss of) life and hunger. ABD-MUNAF was the father of Hashim who was named as the “moon of the fourteenth night” because of his good-looking face and beneficence. After him, Qusi succeeded him and the post of ruling and giving water to the pilgrims was transferred to him. He was called by the name of Mughaira and his agnomen was Abu Abd-Shams the name of Qusi (father of Abd-Munaf) was Zaid and also Yazid. The reason he was called as (*) (Qusi) was that he along with his mother Fatemah daughter of Sa’ad, left the tribe of Bani-Uzra and started living with his uncles and distanced himself from Mecca. Thus, for this reason he was named as (*) and this word is derived from (*), which means “distant”. It also carried the meaning of “gathering” because, when he grew up and returned back to Mecca he gathered the Quraish who had been scattered in the deserts and got them back to Mecca and then expelled the tribe of Khaza’e. Fazl-ibn-Abbass-ibn-Abu Lahab says:[27]

(*)

Mahdi is From the Progeny of Abdul-Muttalib

The author of “Eqdud-Durar”, in the seventh chapter narrates from the books of a group of traditionists such as Imam Abu Abdulla-ibn-Maaja in his Sunan, Hafez Abul-Qasum Tabarani in his Mu’ajam and Hafez Abu Na’eem Esfahani and others like Anas-ibn-Malik who said: The Holy Prophet (S.A.W.A.) said:

“We seven, (i.e. Ali, my brother, Hamza, my uncle,

Jafar, Hassan, Hussein, Mahdi and myself) the sons of Abdul-Muttalib are the leaders of Paradise.”

The author says: This denotes the subject which had previously been mentioned in the tradition of Qatada narrated from Saad-ibn-Maseeb. In Ja’ame-ul-Latif it is written as such: -

  Abdul-Muttalib’s name was “Shaibat-ul-Hamd’ and sometimes he was also called by the name of Aamer. He was called ‘Shaibat-ul-Hamd’ because of the appearance of signs of whiteness on his hair. Abul-Haaris was his agnomen since he had a son by the name of Haaris and he was called as Abdul-Muttalib because, when his father Hashim who was living in Mecca was about to die, he told Muttalib, his brother as such: “Take care of your (*) (servant) in Yathrib.” So from then on he was called as Abdul-Muttalib. Some say that when his uncle Muttalib was taking him to Mecca he had an undeserving appearance. For this reason when Muttalib was asked about his nephew’s condition he felt ashamed to say that he was his nephew and instead said: He is my (*) (slave or servant). Later on when they entered Mecca itself and he had put on a decent look Muttalib revealed that he was his nephew. In this way he became famous by the name of

Abdul-Muttalib. It is said that he had a pale face and so when he left for Mecca with Muttahb, people were under impression that he was his (*) (slave) and were saying: Muttalib has brought one (*), (slave). As such he became famous by the name of Abdul-Muttalib.

Mahdi is From the Progeny of Abu-Talib

The author of “Eqdud-Durar” in the fourth chapter of section No.3 narrates from Saif-ibn-Omaira who said: ‘I was near Abu Jafar Mansoor. He addressed me as such: -

O Saif! It is inevitable that a caller from the heavens shall call out in the name of a man from the offspring of Abu Talib. I said: “May I be sacrificed for you ‘O Amirul-Momineen. Are you narrating what you just said.” He replied: Yes, I swear by the One in whose Hand is my life. I am narrating exactly what my ears have heard. I said: “But until now I had not heard such a tradition.” He said: “O Saif, Indeed he is the truth and at the time when this affair takes place we will be more worthy than others in answering (his call). However Mahdi will be someone from our cousins.” I said: “Someone from the offspring of Fatemah!” He replied:

‘O Saif, if I had heard it from someone other than Abu Jafar (Hazrat Baqir) I would have not narrated it for you and indeed I was told about this matter by the most wise person on earth.

In Saba’ek al-Zahab we read as such: Ibn Ishaaq says: “Abu-Talib’s name was Abd-Munaf while Hakem Abu Abdullah says: ‘Abu-Talib’s name and agnomen is one and the same.”

The author of “Tazkerat-ul-Aimma” writes: - ‘With regards to his lineage we have mentioned that he is the son of Abdul-Muttalib and when the latter was about to die, he recommended Abu Talib about the Holy Prophet (S.A.W.A.).

In the book of “Tabaqaat” Muhammad-ibn-Saad narrates from a group of Ulemas (scholars) such as Ibn-Abbass, Mujahida, Atha, Zahri and the like of them that Abdul-Muttalib passed away in the second year of “Aam-ul-Feel” (the Year of the Elephants) and the Holy Prophet (S.A.W.A.) at that time was eight years old. In fact, Abdul-Muttalib passed away at the age of one hundred and twenty and was buried in Hejwan.

Umm-Aiman says: I saw the Holy Prophet (S.A.W.A.) walking and crying under the coffin of Abdul-Muttalib, while it was being carried away.

According to another saying, Abdul Muttalib was eighty years when he left this world. However the first saying appears to be more correct. Mujahid has narrated from Ibn-Abbass that when a group of people from the tribe of “Qaafa” from ‘BANI-MUZHAQ’ saw the footsteps of the Holy Prophet they told this child, for we have not seen any footsteps which are similar to the holy prophet’s footsteps resembling those in position.

Then Abdul-Muttalib turned towards Abu-Talib and said: “listen to whatever they have said. Indeed there shall be a kingdom for this son of mine.”

From then on, Abu Talib stood up, in the best possible manner, to help the Messenger of Allah and made himself responsible for assisting him in his affairs so much so that he would never get separated from him. He was so much attracted towards him that he would give more preference to him than his own sons and would sleep only when Hazrat was besides him. He would tell him: “You are well-paced and your future is bright.”

In the book of “Tabaqa’at”, Ibn-Sa’ad writes: Once Abu Talib went to “Zil-Mujaaz” along with the Messenger of Allah. When the latter felt thirsty, Abu Talib said: “O nephew, you have become thirsty and there is no water.” Then the Holy Prophet (S.A.W.A) came down and striked the ground with his heels. Very soon, water gushed out and Hazrat drank from it. Historians have written that as Abu Talib arose to support Hazrat and would often drive off the enemies from him, the Quraish once approached him and said: “Your nephew has insulted our gods, called our great men as insane and reckoned our fathers to be deviated one. Therefore, you surrender him to us or else, there shall occur a war between us.”

Abu Talib replied: “May your mouths be shut forever. I swear by Allah that I shall never surrender him to you.”

They said: “Emara-ibn-Walid-ibn-Mughaira is the most handsome and noble young man among the Quraish. You may keep him as your son instead of Muhammad and surrender Muhammad to us so that we can kill him. Let us exchange our man with your man.”

Abu Talib replied: “Woe be upon you people. May Allah turn your face dark and gloomy. I swear by Allah that you have indeed spoken the evil. Do you mean that I should hand over my son to you so that you can kill him and will give me your son m exchange so that I take care of him! I swear by Allah that if I do so, I would be but an evil man.”

Thereafter he said: I would like you to separate the baby-camels from their mother. If the mother camel gets attracted towards the other baby-camels (and not her own ones) then, I shall hand over Muhammad to you. He then recited a poem.

Then, from the eighth year of his birth until the tenth year of his appointment, which totally amounts to forty-two years, Abu Talib stood up in support of Hazrrat and prevented the enemies from harming him.

He spared no effort in taking care of him till the end of his life.

In the “Nur-ul-Absar”, the author mentions the date of demise of Abu Talib to be the first of Zilqada after the removal of economic sanctions, which lasted for 8 months and 21 days.

In “Mawaheb-ul-Ladnia”, the age of Abu Talib at the time of his demise is mentioned to be eighty-seven. It was in the same year that Umm-ul-Mumineen, Khadija passed away and the Holy Prophet (S.A.WA) named that year as the year of sorrow (Aam-ul-Huzn).

For knowing more about Abu Talib please refer to historical books like Seera-ibn-Hisham and Tarikh-e-Tabari and to recent writings, especially the book of “Bagyat at-Talib-Fi-Ahwal-Abi Talib” by Zaini Dehlan who is also the author of Al-Fotouhat-Islamiah. Also refer to the book of ‘Shaikh-ul-Abtah’ written by our cousin Sayyid Muhammad Ali Sharafuddin Aamali which thought to be the best book in this regard.

Mahdi is From the Descendant of Muhammad

Abu Dawoud in the Fourth volume of his ‘Sahih’ (page 87) narrates from Abdulla-ibn-Masoud that the Holy Prophet (S.A.W.A.) said: “If there remains not more than a day from the life of the earth, God will set the day so long until He appoints a person from my descendant.”

In the afore-mentioned book on page 81, he narrates from Abu Sa’eed Khudri that the Holy Prophet (SAWA) said: “Mahdi is from me.”

The author of “Nur-ul-Absar” on page 230 narrates from Tirmidhi who narrates from Abi Sa’eed Khadri who in turn narrates from the Holy Prophet (S.A.W.A.) one such similar tradition. Thereafter, he writes that Tirmidhi has reckoned this tradition to be firm and genuine and that Tabarani and others too have narrated this tradition.

Ibn Hajar in his “Sawa’eq” on page 98 has written that Ruyani, Tabarani and others have brought a tradition from the Holy Prophet (S.A.W.A.) as such: “Mahdi is from my progeny.”

In “Es’aaf ur-Rhagebeen” (page 149) and “Nur-ul-Absar” (page 230) the same tradition of the Holy Prophet (S.A.W.A.) has been narrated from shirviya who in turn has narrated from Hazaifa-ibn-Yamaan.[28]

Also, the author of “Nur-ul-Absar” on page 231 has narrated from Ali-ibn-Abi Talib as such: “I asked the Holy Prophet whether Mahdi would be from us, the descendants (*) of Muhammad or from others” and he replied: “He is from us.”[29]

The author of “Matalib-us-Su’ool” writes: ‘I have reviewed the views of the people about the exegesis of (*)                   (descendants) and found out that a group believes that by is meant his family-members.

Another group says: (*) of the Holy Prophet are those upon whom “Zakat” (alms-tax) is forbidden and instead “Khums” (one-fifth levy) is permissible.

Yet another group says: (*) refers to those personalities who follow his religion and adhere to his manners.

Thereafter he says: “These are the three views, which are more famous than all other views in this regard.

However the reason that the first view is correct is a tradition which Qazi Hussein-ibn-Mas’oud Baghwi has brought in his book “Commentary of Sunnat ar-Rasul” (which is a collection of all those traditions which are in agreement) and he quotes its reference from Abdur-Rahman-ibn-Laili who said: - ‘Ka’ab-ibn-Ajza met me and said – “Should I present you with something which I heard from the Messenger of Allah?” I replied: ‘Yes give it to me.’

He said: I asked the Holy Prophet as to how one should send salutations upon them - the Ahlul-Bait.

The Holy Prophet (S.A.W.A) replied:

(*)

(‘O Allah, send salutations upon Muhammad and his descendants just as Thou sends salutations upon Ibrahim and his descendants and send blessings upon Muhammad and his descendants just as Thou sends blessings upon Ibrahim and his descendants. Surely Thou art All -Praiseworthy and All-Glorious).

Thereafter he says: - The Holy Prophet interpreted his Ahlul-Bait as his “(*)-Aâl” Thus both are similar as far as their meaning is concerned and Hazrat interchanged one word for the other in a manner that his (*) are his Ahlul-Bait and his Ahlul-Bait are his (*). Therefore, on this basis, “(*) -Aâl” and “(*) - Ahl” are similar in meaning. The reality of this affair can be discovered from here that the root of (*) had been (*) and ‘(*) - h’ was changed to (*) - ?, for this reason that the letter of “(*) - h”  becomes “Tasgheer -dimunitive form and (*)[30]Tasgheer of (*) becomes (*) as per this rule which states that “Tasgheer” returns back every noun to its original form.

The reason that the second view is correct is a tradition, which the traditionists have brought in their books. Moreover, Imam Muslim-ibn-Hajjaj, Abu Dawoud and Nesa’ee are unanimous in the authenticity of this tradition and each one of them have, in their respective ‘Sahihs’ narrated from Abdul-Muttalib-ibn Rabiya-ibn-Haaris as such:

‘I heard the Holy Prophet (SAWA) saying: -

It is not that alms is filth and is not permissible for Muhammad and his (*), to eat from it.

Moreover, they have supported their view by a tradition which Malik-ibn-Anas has narrated in his “Mutha” referring to the Holy Prophet (S.A.W.A.) as saying: “Alms is not permissible for (*) (descendants) of Muhammad because they are the dirt and filth of people.” Thus, he made alms specifically un-permissible for his (*) and those upon whom alms is forbidden are Bani-Hashim and Abdul-Muttalib. It was asked from Zaid-ibn-Arqam as to who are the (descendants) of the Messenger of Allah upon whom alms are forbidden and he replied: - (*) of Ali, (*) of Jafar, (*), of Abbass and (*) of Aqeel and this second view is nearer to the first view.

However the reason which the supporters of the third view give is the sayings of Exalted Allah:

(*)

(except (*) of Lot; We will most surely deliver them all) where, as per the consensus of the exegetists, (*) in this verse refers to those who have turned towards him and followed his path. Thereafter he says: Now, keeping in view all that has been said about (*), it becomes apparent that its meaning comprehensively fits them because they are his Ahlul-Bait. “Zakat” (alms-tax) is forbidden for them and they have followed his religion and adhered to his path. Ascribing them with (*) and naming them with this word is accidentally true.

Mahdi is From the Progeny of the Holy Prophet

Abu Dawoud, in the fourth volume of his ‘Sahih’ on age 87 has written a tradition which has been narrated by Umm-Salma from the Holy Prophet as such:

“Mahdi is from my progeny.”

In “Esaaf ur-Rhagebeen” Page 147 a similar tradition from the Holy Prophet has been narrated by Nesa’ee, Ibn-Maaja, Baihaqi and others.[31]

Ibn Hajar in ‘Sawa’eq’ on page 98 writes: Abu Na’eem has brought a tradition from the Holy Prophet as such: - “Indeed, God will send a man front my progeny.” Thereafter he said: - “He shall fill the earth with Justice.”

The same has also come in “Es’aaf ur-Rhagebeen” page 149.[32]

In the afore-mentioned book on page 97, the author writes: Abu Dawoud, Tirmidhi and Ibn-Maaja have brought a tradition from the Holy Prophet (S.A.W.A.) as such: - “If there remains not more than a day from the life of the earth, indeed God will make a man to appear from my progeny.”

In another tradition the Holy Prophet (S.A.W.A.) says: “He is from my progeny, the one who shall fill the earth with Justice just as it had been filled with oppression.”

The same can be seen in “Es’aaf ur-Rhagebeen” on page 147.[33]

The author of “Mataleb-us-Su’ool” writes: - ‘The meaning of (*) (progeny) in Arabic is said to be (*) (family) and as per the saying of others it means (*) (offspring).

Thereafter he says: - “Both the meanings can be found in them because they are his family as well as his offspring. However they are considered to be his (*) (family) because are the near kinsmen and they too were as such. They are reckoned to be his (*) (offspring) for this reason that (*) are considered to be children of a daughter and they were as such because Allah speaks about Ibrahim as follows:”

(*)

Thus Allah, the Exalted placed all the afore-mentioned personalities including Hazrat Isa among the offspring of Ibrahim where the relation of Isa with Ibrahim is only through his mother Maryam and no one else.

Thereafter he writes: - ‘It has been narrated that Shobi who was one of the Sunni ‘Ulemas’ living at the time of Hajjaj-ibn-Yusuf Saqafi was among the lovers of Hassan and Hussein such that whenever he would remember them he would say: “Those two are the children and offspring of the Messenger of Allah.” Later some of the people informed Hajjaj about this matter as a result of which he became angry and started to imprecate him. Once Hajjaj called him in one of his gatherings where the aristocrats and ‘Ulemas’ (scholars) of Basra and Kufa and the Quraish were present. Shobi entered and greeted but Hajjaj did not pay any heed and did not reply his greetings which was indeed the right of Shobi. When he sat down, Hajjaj said: ‘O Shobi, Do you know what I have heard about you which indeed proves your foolishness?

Shobi replied: What is it?

Hajjaj said: Don’t you know that sons of men are those who are allied to him and kinship is only through fathers. Thus, on what basis do you say that the sons of Ah are the children and offspring of the Holy Prophet! Except for their mother Fatemah, are they having any other connection with the Holy Prophet considering that kinship is not from the daughters’ side but rather from the fathers’ side. Shobi put down his head for some time until Hajjaj exceeded the limits in his disavowal and notified the others in the gathering about this matter. Shobi continued his silence and the more Hajjaj witnessed his silence the more he rebuked him. Thereafter, Shobi raised his head and said: ‘O Amir, I do not see you but a speaker who is ignorant of the Book of Allah and the ‘Sunnah’ of the Holy Prophet and one who has grown weary of them. Then the anger of Hajjaj intensified and he addressed Shobi as such: “Woe be upon you, how dare you speak to me in these words!”

Shobi replied: Yes, those present in your gathering -the Chanters (of Quran) from Egypt and the bearers of knowledge of the Book who are dear before you are all aware of what I say. Is it not that when Allah wishes to address His slaves (i.e. servants) He says:- ‘O Bani (sons of) Adam or ‘O Bani-Isra’el. About Ibahim, Allah says (*) (and from his offspring) until He mentions Yahya and Isa. Therefore, ‘O Hajjaj how do you see the relationship of Isa with Adam, Isra’el and Ibrahim? Is it through his father or any of his forefathers? Is it not that he is connected to them only through his mother Maryam! Moreover, as per the genuine narrators, the Holy Prophet (S.A.W.A.) with regard to Hassan has said: Indeed my son (and he pointed out to Hassan) is “Sayyid” (Chief).

When Hajjaj heard such reasoning he lowered his head in shame. Later he showed kindness and politeness towards Shobi and felt ashamed of those present in the gathering.

Now that the matter has become clear (*) (progeny) is the very offspring, children and family of the Holy Prophet and in reality, all the meanings are applied to them.

Mahdi is From the Family of the Holy Prophet

Abu Dawoud, in the fourth Volume of his “Sahih” on page 17 has brought a tradition which has been narrated by Ali (A.S.) from the Holy Prophet (S.A.W.A.) as such:

“If there remains not more than a day from the life of the earth, indeed God will make a man from my family to appear.”[34]

Tirmidhi, in the second Volume of his “Sahih” on page 270 has brought a tradition which has been narrated by Abu Huraira from the Holy Prophet (S.AW.A) as follows: -

“If there remains not more than a day from the life of the earth, God will set the day so long until a person from my family shall appear.”

Thereafter he says: ‘This is a good and authentic tradition;

Moreover, a similar tradition from the Holy Prophet with a slight variation has been narrated by Ibn Hajar (on page 97 of his Sawa’eq) and Shaikh Saban (on page 148 of Esaaf ur-Rhagebeen) from Abu Dawoud and Tirmidhi.[35]

The magazine “Huda-Islam” No. 2, in the third of its weekly publication No. 25 mentions:

Ibn Maaja has brought a tradition narrated by Ali (A.S.) from the Holy Prophet (S.A.W.A.) as such:

“Mahdi is from my family.”[36]

Shaikh Saban on page 148 of “Es’aaf ur-Rhagebeen” and Ibn-Hajar on page 99 of “Sawa’eq” have written that Ahmad, Abu Dawoud, Tirmidhi and Ibn-Maaja have brought a tradition from the Holy Prophet (S.A.W.A.) as such:

‘If there remains not more than a day from the life of the earth, God shall indeed make a person from my progeny to appear. As per some other traditions, we find the words ‘my family’.[37]

Ibn-Hajar on page 97 of “Sawa’eq” and Shaikh Saban on page 148 of “Esaaf ur-Rhagebeen” have written that Ahmad, Abu Dawoud, and Tirmidhi have brought a tradition from the Holy Prophet (S.A.W.A.) as follows: -

  “The world shall not pass, or perhaps he said: The world shall not cease to exist until a person from my family comes and rule.”[38]

The author of  “Nur-ul-Absar” on page 231 has brought a tradition narrated by Abu Dawoud who in turn has narrated from Zar-ibn-Abdullah that the Holy Prophet (S.A.W.A.) has said: “The world shall not pan until a person from my family comes and rules among the Arabs”. Thereafter he said: - “He shall ml the earth with Justice.”[39]

In the afore-mentioned book, the author writes on page 229 as such:

Abu Dawoud has narrated from Ali (may Allah be satisfied with him) who in turn has narrated from the Holy Prophet (S.A.W.A) who said: “If there remains not more than a day from the life of earth, God will indeed make a person from my family to appear on that day and fill the earth with Justice just as it had been filled with oppression.[40]

The author of “Matalib-ul-Su’ool” in the chapter of “Asking one’s whish from Ahlul-Bait” writes: Some have said that “Ahlul-Bait” refers to those people who are nearer in relation to a person in ancestorship. Some others have said that “Ahlul-Bait” are those who gather together in one womb. Still others have said: Ahlul-Bait are those who are attached to him by kinship and relation. All of these meanings can be

found in them because, their lineage returns back to the Holy Prophet’s grandfather, Abdul-Muttalib.

Also they have gathered together with him (i.e. the Holy Prophet) in one womb and they are connected to him through kinship as well as relation (son-in-law).

Thus they are in fact his (*) (progeny) and (*) and         (Ahlul-Bait) are one and the same whether they differ in meaning or not. Thus the meaning of these two terms are fixed for them.

Muslim in his ‘Sahih’ narrates from Zaid-ibn-Hasaan who said: ‘I went with Hasain-ibn-Seera and Omar-ibn-Muslim to visit Zaid-ibn-Arqam. When we sat down, Hasain began to speak and said: ‘O Zaid, Verily, now that you have numerous good actions in your record, have seen the Holy Prophet, have heard traditions from him, have fought beside him and prayed behind him, so narrate for us what you have heard from the Messenger of Allah (S.A.W.A).

Zaid replied: “O brother, surely I have turned old and my memory has become worn out. As a result, a part of what I have acquired from the Holy Prophet has been forgotten by me. So accept whatever I narrate to you and do not bother me about what I do not narrate to you.”

Thereafter he said: ‘Once the Holy Prophet (S.A.W.A.) stood near a place called “Hema’a” situated between Mecca and Medina and delivered a sermon. After praising and extolling God Almighty and then exhorting the people, he said:

‘O people, I am a human being and it seems that my Lord’s emissary (i.e. Izra’eel) is going to come and take away my soul. I am leaving amongst you, two precious things. The first of them is the Book of Allah wherein you will find guidance and light. So take hold of the Book of Allah; In this regard, he incited and exhorted the people toward the Book of Allah. Thereafter he said: The other is my Ahlul-Bait. I remind you of Allah with regards to my Ahlul-Bait. I remind you of Allah about them.

Then Hasain told Zaid-ibn-Arqam as such: ‘O Zaid, who are his Ahlul-Bait? Are his wives the Ahlul-Bait!?

He replied: ‘No, his Ahlul-Bait are those upon whom alms is forbidden.[41]

Mahdi is From Kinsfolk

When it is proved that Mahdi (A.S.) is from the progeny, descendant and family of the Holy Prophet (S.A.W.A.) and from the offspring of Ali, Fatemah, Hassan and Hussein then it is automatically proved that he is from “(*) - Zolghorba” (Kinsfolk) where their friendship has been made

obligatory upon all.

The author of ‘Yanibiul-Muwadda’ narrating from Bukhari and Muslim writes On page 106 of his book as such: '’t was asked from Ibn-Abbass that to whom (*) in the verse of (*) - Alghorba” referred to? Then Sa’eed-ibn-Jubair said: They are the near ones of the progeny of Muhammad (S.A.W.A).

The author of ‘Matalib-us-Su’ool’ narrates from Tafseer of Imam Abul-Hassan Ali-ibn-Ahmad Wahadi (the chain of transmission which ends. in Ibn-Abbass) as such: When the verse:

(*) was revealed, it was asked: ‘O Messenger of Allah! who are these people whom Allah has commanded us to love?

The Holy Prophet (S.A.W.A.) replied: “Ali, Fatemah and their children.”

Ibn-Hajar in his “Sawa’eq” (page 101) and Qunduzi in “Yanibi-ul-Muwadda” (page 106) have brought a tradition (bearing the same contents) under thc afore-said verse narrating from the great Mu’ajam of Tabarani, Tafseer-e-ibn-Abu Hatim, Manaqib of Hakem, Waseet of Wahadi, Helyat al-Aulia of Abu Na’eem, Tafseer-e-Sualabi and Fara’ed as-Semtain.

Ibn-Hajar in “Sa’waeq” (page 101) narrates from Zain-ul-Abedeen at the time when he was taken as captive after his lather Hussein was killed; and on the way to Syria some of the foul-mouthed people said: All praise be to Allah for having caused the killing of you all, turning you into a wretched state and severing the root of sedition.

He replied: Haven’t you read (the Book) where Allah says:

(*)

They said: “Is it that (*) refers to you people!?”

He replied: “Yes.”

The author of “Matalib-us-Su’ool” writes:

‘Know that those in the verse who have been asked to be loved are indeed the (*). Therefore any one who is bestowed with the attribute of “(*) ghorba” deserves love as per specification of the afore-mentioned verse because if there is a decree for any particular case and at any other occasion, that case stipulates that the same decree too will be applicable and with regards to love towards those who have been mentioned in the verse even though they themselves are associates to each other (from the view-point of their similarity in a case which is expedient for love) yet, love posses different levels. Therefore, anyone who is the more nearer to the Holy Prophet (S.A.W.A.), that case will become more firm in him. As per research, the consensus of “Ulemas” is firm in this regard that the matter of level of love and friendship does indeed carry priority over all other levels such that in their writings and compositions they have specified that:

‘If a person endows or makes a will to the most nearest person to Zaid and if Zaid does not have a father, the most preferable person with regards to the endowment and will are his children as compared to his other near ones. If he has a father, then there exists a difference as to whether the children are having priority over father or are equal to him. Through this reasoning it becomes clear and obvious that Fatemah possess the highest level in the matter of love and being the (*) (kinsfolk). When it becomes apparent to what has been written about the pleasing expressions and attractive statements about Fatemah (A.S.), (especially her purity) and the fact that the superfluous virtue and lofty position which the Imams behold is through her means, then we are helpless in being loyal to her right in such affairs just as we are bound to do so in the subsequent chapters about the circumstances of Imam and the days of their birth and death.’

Mahdi is From the Offspring of the Holy Prophet

The author of “Yanabi-ul-Muwadda” on page 234 narrates from the author of Firdaus who narrates from Jaber-ibn-Abdullah Ansari who said:

Holy Prophet (S.A.W.A.) said: Indeed Allah, the Exalted placed the offspring of every Prophet from their own rear and placed my offspring from the rear of Ali-ibn-Ali Talib.

The author says: - The explicitness of this valuable ,tradition is that the children of Ali-ibn-Abi Talib Amir-ul-Mumineen (A.S.) from Fatemah (A.S.) are indeed the offspring of the Holy Prophet (S.AW.A)and there is no difference between Hassan and Hussein. Verily, as Mahdi, the Awaited one is from this particular house and this pure offspring, he is therefore counted to be from the offspring of Muhammad (S.A.W.A) (as per research and previous explanation of the meaning of offspring).

The author of “Tuhuful-Uqool” has brought a lengthy tradition in this regard from Musa-ibn-Jafar’s conversation with Haroon ar-Rashid and we shall produce here only that portion which serves our discussion. He writes:

‘Hazrat Musa-ibn-Jafar approached Haroon for the reason that the letter wished to inquire from him the (false) things which people have ascribed to Hazrat before Haroon. So he took out a lengthy scroll which contained accusations about his Shias and read it out. Then Hazrat said: ‘O Amir-ul-Mumineen, we are a family which have been afflicted with such accusations and Allah is ‘All-Forgiving’ and ‘One veils the vices’ and He refrains from lifting the veil from the deeds of His servants except when He will be taking their account and that will be the Day when wealth and children shall be of no avail and only the one who comes in the presence of Allah with a pure heart shall benefit. Thereafter he said: ‘My father narrated (for me) from Ali who in turn narrated from the Holy Prophet (S.A.W.A) as such :  (Whenever the ties of relationship are felt and maintained with the other; there occurs some movement and excitement and then it calms down.”  If Amir-ul-Mumineen (i.e. Haroon) deems it advisable to maintain relationship and shake hands with me, he can do so.

Then Haroon came down from his throne and stretched out his right hand and caught hold of Hazrat’s hand. He embraced him and made him sit besides him and said: I bear witness that you are truthful and your father and grand - father too were truthful. When you came to inquire I was the most harshful person towards you because of the hatred and anger which I had acquired about you. Since you spoke to me in the manner which you did and so shook hands with me, the feeling of hatred and anger has disappeared from my heart and I have become satisfied with you. Thereafter, he felt silent for some moment and then said: ‘I wish to ask you something about Abbass and All. On what basis was Ali more worthy of inheritance (from the Holy Prophet) than Abbass, the Uncle of the Holy Prophet.

Hazrat replied: “You excuse me from this matter.” He said: “I swear by Allah that I shall not excuse you until you answer me.”

Hazrat replied: “if you do not excuse me then grant me safety.”

He said: “I gaurantee your safety.”

Hazrat said: “Surely, the Holy Prophet did not nominate as heir the one who was able to migrate but did not migrate. Indeed, Abbass your father was amongst those who brought faith but did not migrate and Ali brought faith and migrated too. Allah says:

(*)

Haroon turned pale and then said: ‘On what basis do you relate yourself to the Holy Prophet and not Ali notwithstanding the fact that Ali was your father and the Holy Prophet your grand - father!

Haarat replied: Surely Allah related Isa-ibn-Maryam to Hazrat Ibrahim, His “Khaleel” through Isa’s mother who was a virgin. As Allah says:

(*)

Thus He related Isa to Ibrahim through Mary- only, just a: He related Sulaiman, Ayub, Yusuf, Musa and Haroon to their father and mother. From the view-point of excellence of Isa which concluded In him only from his mother’s side without any other person’ it has come in the holy Quran in the verse below that:

(*)

(‘O Maram! Surely Allah has chosen you and purified you and He has chosen you above the women of the world) because of Messiah.

So in the same manner, Allah chose Fatemah and purified her and made her superior to all the woman of the world through Hassan and Hussein, the two youthful Chiefs of Paradise.

Mahdi is From the Progeny of Ali (A.S.)

The author of “Yanabi-ul-Muwadda” on page 494 narrates from “Manaqeb” of Khawrazmi (the chain of transmission which ends in Sabeth-ibn-Dinar) who narrates from Sa’eed-ibn-Jubair and he from Ibn-Abbass (may Allah be satisfied with them) who said: ‘The Messenger of Allah (S.A.W.A.) said: “Indeed Ali is the Imam of my ‘Ummah’ (nation) after me and it is from his children that the ‘Qaem’ will come and whenever he emerges, he shall fill the earth with Justice and equity just as it had been filled with cruelty and oppression.”

The author of  “Eqdud-Durar” in the first chapter, narrates from ‘Sunan’ of Abu Dawoud, ‘Jaame’ of Tirmidhi and ‘Sunan’ of Nesa’ee from Ibn Ishaaq as such: Ali (may Allah’s blessings be upon him) looked at his son, Hussein, and then said: - ‘Surely my son is a ‘Sayyid’ (Chief) just as the Holy Prophet named him so. Very soon shall emerge the one from his rear. His name will be the same as your Prophet’s flame. In creation he is the same as the Prophet but in morals he is not so. He shall fill the earth with Justice.[42]

In the second chapter of the afore-mentioned book, the author narrates from the book of “Ba’as -Wa-Nushur” of Baihaqi a similar tradition until he comes to the section where Ali says: In manners, he is not similar to the Prophet.

Moreover, in the second chapter of the afore-mentioned book, the author writes: ‘Abu Wa’el says: Ali looked at Hussein and then said: Indeed my son is “Sayyid” (Chief) just as the Messenger of Allah (S.A.W.A.) named him so. Very soon a person, whose name shall be the same as your Prophet’s name will emerge from Hussein’s rear. He shall emerge at the time when people will be negligent and un-aware. A time when the truth will be dead and oppression will be in force. The inhabitants of the heavens and earth will rejoice from his emergence. He will be having a broad forehead, protracted nose, broad stomach, broad thighs, a spot on his right cheek and his front teeth seperated from each other. He shall fill the earth with Justice just as it had been filled with cruelty and oppression.[43]

Mahdi is From the Progeny of Fatemah (A.S.)

Abu Dawoud in the fourth Volume of his ‘Sahih’ on page 87 writes: Umm-Salma says: ‘I heard the Holy Prophet (S.A.W.A.) saying: Mahdi is from my progeny; from the children of Fatemah.[44]

Ibn-Hajar in his “Sawa’eq” (page 97) and Shaikh Saban in “Es’aaf ur-Rhagebeen” (page 148) have brought the same tradition from Muslim, Abu Dawoud, Nesa’e, Ibn-Maaja and Baihaqi.

The author of “Yanabi-ul-Muwadda” on page 430 narrates from “Mashkut al-Masabih” from Abu Dawoud from Umm-Salma who said: ‘I heard the Holy Prophet (S.A.W.A.) saying: - Mahdi is from my progeny, from the children of Fatemah.

Again, the same author on page 223 of his afore-said book narrates from Ali-ibn-Hallal who narrates from his father who said: ‘I was honored by visiting the Holy Prophet (S.A.W.A.) at the time when he was feeling unwell and Fatemah was crying besides him. Then the Holy Prophet (S.A.W.A.) said: ‘O my daughter, what causes you to cry? She replied: I fear that after you, harm shall befall me.           

  The Holy Prophet (S.AW.A.) replied: ‘O my beloved one, Allah put the rein of care on the inhabitants of the earth. Then, amongst them, He appointed your father and then bestowed upon him the Messengership. Thereafter, He showed another care. He appointed your husband Ali and revealed to me that I should give your hand in marriage to him. ‘O Fatemah, we are such an Ahlul-Bait that Allah, the Exalted has given us privilege of seven things which others do not possess. Neither those before us nor those who will come after us will have the privilege of those seven things.

I am your father, the Last of the Prophets and the most hondurable among them before Allah and my “Wasi” (legatee) is your husband, the best of the legatees and the most beloved amongst them before Allah. Our martyr Hamza, the loved uncle of your father as well as your husband, are the best of the martyrs and the most beloved amongst them before Allah. Moreover, the one who possesses two wings is from us. He shall fly with them in Paradise along with the angels to whichever place he wishes. He is your father’s cousin and the brother of your husband. The two “Sebt” (offsprings) of this “Ummah” (nation) are from us and they are Hassan and Hussein, the two Chiefs of the youth of Paradise and they are your sons. I swear by the one Who rightly appointed me to the station of the Prophethood that Mahdi is from your sons. He shall fill the earth with Justice just as it had been filled with oppression. The author of ‘Yanabi’ mentions that Hafez Abul-Ala Hamadani has brought this tradition in the “Forty traditions” (which has been written about Mahdi).

The author of “Yanabi-ul-Muwadda” on page 434 narrates from “Ausa’th” of Tabarani who narrates from Abaya-ibn-Raba’ee who in turn narrates from Abu Ayub Ansari who said:

  The Holy Prophet (S.A.W.A.) told Fatemah (May Allah’s peace be upon her) as such: The best of the Prophets is from us and he is your father. The best of - the Wasi’s (legatees) is from us and he is your husband. The best of the martyrs is from us and he is Hamza, your father’s uncle. The one who possesses two wings is from us. He shall fly with them to whichever place he wishes in Paradise and he is Jafar, your father’s cousin. The two “Sebt” (offsprings) of this ‘Ummah’ and the two Chiefs of the youths of Paradise are from us and they are Hassan and Hussein, your two sons. Moreover, Mahdi is from us and he shall be from your children.

In the afore-mentioned book, the author on page 490 narrates from the book “Faza’el as-Sahabah” of Abu Muzaffar Sam’ani who in turn narrates from Abu Sae’ed Khudri a tradition almost similar to the one which was just mentioned.

The author says: Traditions in this regard (which

you came across in the preface of this book) are “Mustafiza” traditions. Rather they are wildly transmitted traditions and what we have written shall be adequate.[45]

Mahdi is From the Progeny of “Sebtain” (i.e. Hassan and Hussein)

The author of “Eqdud-Durar” in the third chapter of section No.3 narrates from the book “Sefat al-Mahdi” of Hafez Abu Naeem Esfahani who in turn narrates from Ali-ibn-Hallal who narrates from his father as such:

‘I received the honor of visiting the Messenger of Allah (S.A.W.A) at the time when his soul was about to depart and Fatemah was crying besides him. He recited the afore-said lengthy tradition and in the end of it he said: ‘O Fatemah, I swear by the One Who rightly appointed me that Mahdi of this ‘Ummah’ will be from those two (i.e. Hassan and Hussein).

The world will become such that chaos and disturbances will be intensified all path (of solution) will be served and people will fiercely fall upon one another such that neither the elders will show mercy upon the young nor the children will honor the old. When this happens, Allah will appoint someone (i.e. Mahdi) who shall conquer the deviated castles and open out the sheathed hearts (a metaphoric remarks that Hazrat shall dominate over the false religions and tame the deviated hearts towards Islam). Indeed he shall revolt at the end of time just as I revolted at my time. He shall fill the earth with Justice just as it had been filled with oppression.

The author says: This tradition has been narrated by Ganji from the book “NETAI-MAHDI” of Abu Na’eem Esfahani and “Mu’ajam Kabeer” of Abul Qasim Tabarani and most of the experts of tradition too, have narrated this tradition in their respective books with slight differences in wordings. in some of them, the words ‘from us’ has been written instead of ‘from those two’.[46]

The author of “Yanabi-ul-Muwadda” on page 432 writes: ‘The author of Jawaher al-Aqdain says; ‘As per research, the effects of the Holy Prophet’s ‘dua’ (invocation) at the time of marriage of Ali and Fatemah (peace be upon them) became apparent in the offspring of Hassan and Hussein. Thus, from their offspring are those who have passed away and those who are still to come. If there will not come anyone in the future except Mahdi, suffice it will be for the invocation of the Holy Prophet to have come into effect.

In this regard, the author says: ‘Just as we saw in the tradition of Ali-ibn-Hallal, Hazrat’s swearing, in spite of being truthful and trustworthy was only to emphasize the matter. From amongst the seven-fold characteristics, Hazrat has set aside Mahdi and sweared by him only, showing the importance of this matter.

However the reason that Mahdi (A.S.) is from the sons of “Sebtain” (A.S.) (offspring of Ali) is that Hazrat Baqer’s mother (i.e. Fatemah) was the wife of Hazrat Ali-ibn-Hussein Zain-ul-Abedeen (A.S.) and daughter of Hazrat Abu Muhammad Hassan Mujtaba (AS.) and about this woman, Imam Baqer has said: -

  ‘Fatemah is a righteous woman. So Abu Jafar Muhammad-ibn-Ali Baqer is from the sons of Hassan and Hussein and he and his honorable sons are amongst those who have attained this honor. Mahdi, the Awaited one too is from this propitious splendor and blessed family tree because, he is Muhammad-ibn-Hassan- ibn-Jafar-ibn-Muhammad - ibn - Baqir-ibn-Ali-ibn Hussein-ibn-Ali-ibn-Abi Talib Amir-ul-Mumineen (A.S.)

Mahdi is From the Offspring of Hussein (A.S.)

In the first chapter of “Eqdud-Durar” its author narrates from Hafez Abu Na’eem from his book “Sefat al-Mahdi” who in turn narrates from Huzaifa-ibn -Yamaan who said: ‘The Messenger of Allah (S.A.W.A) delivered a sermon. Then, he disclosed for us all that was sure to take place till the Day of Judgement. Thereafter he said: If there remains not more than a day from the life of the earth, God Almighty will set the day so long until a person from my progeny who carries the same name as me shall appear. Then Salman stood up and said: ‘O Messenger of Allah, from which of your progeny he shall come? The Holy Prophet (S.A.W.A.) replied: ‘He shall be from this son (and he put his hand on Hussein’s head) of mine.

The author of “Yanabi-ul-Muwadda” on page 49 says: In the commentary on Nahiul-Balagha (most probably he is referring to commentary of Ibn-Abil Hadeed) Qazi-ul-Quza’at narrates from Kafi-ul-Kufa’at, Abul-Qasim Ismail-ibn-Ebad a tradition where the chain of transmission is linked to Ali (A.S.) who mentioned something about Mahdi and then said:

‘Verily he is from the children of Hussein.[47]

The author says: Traditions in this regard are “Mustafiza” traditions. Rather, the consensus amongst we Shia Imamiah is the same and what is famous among the scholars of our brethren Sunnis too is the same. However in some of the rare traditions (very few) we find something which is opposite to this meaning.

Among them, Abu Dawoud in his ‘Sahih’ (vol. 4, pg. 89) narrates from Abu Ishaaq who said:

Ali (may Allah’s peace and blessing be upon him) looked at Hassan and Said: “Surely my son is ‘Sayyid’ (Chief) just as the Holy Prophet called him by this name. Soon a person will emerge from his rear. His name shall be the same as your Prophet’s name. In creation he will be similar to the Prophet but in behaviour he will not be so. He shall fill the earth with Justice.”

Some of Sunni ‘Ulemas’ have reckoned Mahdi to be from the children of Abu Muhammad Hassan Mujtaba (A.S.)

Amongst them, Ibn Hajar in his ‘Sawa’eq’ on page 99 writes: “Abu Dawoud in his ‘Suaan’ has narrated a tradition that Mahdi is from the children of Hassan and its mystery lies in this that Hassan waived his Caliphate for the sake of Allah and his affection for his people. Thus Allah placed the ‘Qa’em’ (who shall emerge at the time of dire strait) amongst his children so that he fills the earth with Justice. The traditions which say that he is from the children of Hussein are weak.”

The author says: ‘As per the prescribed rules in ‘Usul-e-Fiqh’ (Principles of Jurisprudence) relying on the afore-said tradition is not correct for the following reasons:

Firstly, there exists a discrepancy in the narration of Abi Dawoud as the author of ‘Eqdud-Durar’ narrates from ‘Sunan’ of Abi Dawoud that All looked towards Hussein.

Secondly, a group of experts on traditions have narrated the same tradition in its exact form except that Ali looked at Hussein.

Thirdly, there is the possibility of an error because the words of Hassan and Hussein are sometimes erroneously written for one another especially in the Kufi script.

Fourth, the tradition is contrary to what is famous among the Sunni Ulemas.

Fifth, the said tradition is contradicting most of the other traditions, which are more authentic in their chain of transmission and more evident in expression.

Some of these traditions have already been mentioned and Allah - willing, the rest too will be mentioned later on.

And Sixth, this tradition is probably a false and fabricated one for this reason that they wanted to get near to Muhammad-ibn-Abdulla known as ‘Nafs-e-Zakiyah’. Thus they resorted to fabrication merely to please him.

Mahdi is From the Ninth Descendant of Hussein (A.S.)

The author of “Yanabi-ul-Muwadda” on page 493 narrates from “Manaqib” of Muwaffaq-ibn- Ahmad Khawrazmi who narrates from Sulaim-ibn-Qais  Hallali who narrates from Salman Farsi who said: ‘I got the honor of visiting the Messenger of Allah (S.A.W.A.). What I saw was Hussein-ibn-Ali sitting on his lap and the Holy Prophet kissing over his eyes and licking his clothes and then saying:

You are a Chief, son of a Chief and brother of Chief. You are an Imam, son of an Imam and brother of Imam. You are a divine proof, brother of a divine proof and father of nine Divine Proofs, the ninth of them being the “Qaem”.

The same too can be seen in “Uqdud-Durar”.

In the afore-mentioned book on page 258, the author narrates from the tenth chapter of “Mawaddat-ul-Qurba” as such:

It has come from Salim-ibn-Qais Hallali that Salman Farsi said: When I went to meet the Holy Prophet (S.A.W.A.) I saw Hussein sitting on his lap and kissing over his eyes and licking his clothes. Thereafter the Holy Prophet (S.A.W.A.) said: You are a Chief and the son of a Chief You are an Imam and the son of an Imam. You are a divine proof and the son of a divine proof and the father of nine Divine Proofs, the ninth of them shall be the Qaem.

Besides these one, there are still other numerous traditions and Allah-willing, we shall soon narrate them.

The author says: - It does not seem likely that anyone amongst the Muslims is ignorant of these nine personalities and has not known them by name. With this description there is no holding back to mentioning their names out of benediction and remembrance. The first of them is Abul-Hassan Zain-ul-Abedeen, followed by his son Abu Jafar Muhammad Baqir, followed by his son Abu Abdulla Jafer Sadeq, followed by his Abul-Hassan Musa Kazim, followed by his son Abul-Hassan lih ar-Reza, followed by his son Abu Jafar Muhammad Jawad, followed by his son Abul-Hassan Ali Haadi, followed by his son Muhammad Hassan Askari, followed by his son Abul Qasim Muhammad Mahdi who is the ninth of them and the “Qaem”.

Mahdi is From the Offspring of Sadeq (A.S.)

The author of “Yanabi-ul-Muwadda” on page 499 has narrated from “Arba’een” of Hafez Abu Na’eem Esfahani (which is a collection of forty traditions about Mahdi). Amongst them is a tradition, which he has narrated from ‘Laghwi’ better known as Ibn ‘Khesbab’.

He said: Abul Qasim Thaher-ibn-Haroon-ibn-Musa Kazim narrated for me a. tradition from his grand - father who said: my master Jafer-ibn -Muhammad said: ‘The pious successor shall be from my progeny and he is the Mahdi. His name is Muhammad and his agnomen is Abul-Qasim. He shall emerge at the end of time. His mother is named as Nargis and above his head is a cloud, which shall provide a shadow for him from the sun. It shall accompany him wherever he goes and will call out in an eloquent voice: This is Mahdi, so obey him.’

Besides this, there are some other traditions which Allah-willing we shall acquaint you with very soon.

Ibn-Hajar in “Sawa’eq” on page 120 says: Muhammad-ibn-Ali Baqer left behind six sons which the most learned and perfect amongst all is Jafar Sadeq. It was for this reason that he was made as his father’s successor and legatee and people have narrated so much knowledge from him that his fame (of excellence) had engulfed all the places.

Great Sunni scholars like Yahya-ibn-Sa’eed, Ibn-Jareeh, Malik, Sufyanin, Abu Hanifa, Shuaba and Ayub Bakhtiyani have narrated traditions from him...

Under the verse (*) Imam Fakhr Raazj says: ‘Among the meanings of ‘Kauthar’ (river in Paradise) one meaning can be that of ‘offspring’ because, this Sura was revealed in refutation of those who were rebuking the Holy Prophet (S.A.W.A.) for not having a son and then Allah provided him a generation which would continue to remain in the course of time. Thus, you may see for yourself that how many an offspring of the Holy Prophet have been killed and yet the world is full of their existence whereas not even one has remained from Bani-Ummayid. Once again, you may see for yourself that those who are from his Ahlul-Bait like Baqir, Sadeq, Kazim, Reza (A.S.), ‘Nefs-Zakiyah’ and their likes are great scholars.

Mahdi is From the Offspring of Reza (A.S.)

The author of “Yanabi-ul-Muwadda” on page 448 narrates from the book of “Fara’ed-ul-Semtain” as such: Hassan-ibn-Khalid says: - Ali-ibn-Musa Reza (peace be upon him) said: - ‘The one who does not have (*) (i.e. piety), does not have faith and the most honorable of you before Allah is the one who is the most pious. Thereafter he said: - Verily the fourth from my descendant is the son of a princess of slave-maids who shall cleanse the earth from every cruelty and oppression.

In the afore-mentioned book on page 489, the author narrates from Hassan-ibn-Khalid who said: - Ali-ibn-Musa ar-Reza (A.S.) said: - ‘The appointed time (in Quran) refers to the day of emergence of our ‘Qa’em’. Then it was asked from Hazrat as to who is the Qaem and he replied: ‘He is the fourth of my descendant, the son of a princess of slave-maids who shall purify the earth from every cruelty and oppression.

Once again, in the same book on page 454 the author narrates from “Fara’ed-ul-Semtain” as such:

Ahmad-ibn-Ziad has narrated from De’abel Khuza’ee who said:- ‘I read out my elegy which began with (*) before Hazrat Reza (AS.) until I reached to this part of the poem:[48]

(*)

Hazrat cried bitterly and then said: ‘O De’abel, the Holy Spirit has spoken through your tongue. Do you know who this Imam is?

I replied: No, I do not know him. But, I have heard that an Imam shall emerge from your household, the one who shall fill the earth with equity and Justice.

Hazrat said: The Imam after me shall be my son Muhammad and after Muhammad will be his son Ali and after Ali will be his son Hassan and after Hassan will be his son Hujjat al-Qaem and he is the Awaited one.[49]

Ibn-Hajjar in his ‘Sawa’eq’ on page 122 says:

‘When Hazrat Musa-ibn-Jafar passed away, he left behind thirty-seven sons and daughters. Amongst them was Ali-ar-Reza who was more renowned in name and more manifest in merit than the others. For this reason Ma’mun gave him a place in his heart and gave his daughter’s hand in marriage to him. He also placed him as his partner in his kingdom and entrusted the affairs of Caliphate to him. In the year of 201 Hijra, he wrote by his own hand the ‘testamental-guardianship’ for Hazrat and took a large number of people into witness. However Hazrat passed away from this world before him as a result of which Ma’mun became very depressed and sad. Before dying, Hazrat had foretold that he would die because of the poisonous effect of grapes and pomegranates and that Ma’mun would wish to bury him near his father, Rashid’s grave, but would not succeed. Thus, all that Hazrat had foretold did occur.

Once Hazrat told a person as such: ‘O Abdulla! Be satisfied with what Allah wishes and be prepared for that which is inevitable for you to occur. Then on the third day Abdulla died. This incident has been narrated by Hakem. Also, he narrates from Muhammad-ibn-Isa who narrates from Abu Habib who said: I saw in my dreams that I had visited the Holy Prophet and greeted him. At that very moment, I saw a tray of Saihani dates next to him and he offered eighteen of those dates to me. Then I woke up and interpreted my dream in this manner that I would live for another eighteen days. However, after the twentieth day, Abul-Hassan Ali ar-Reza arrived from Medina and came to the same mosque where I had seen the Holy Prophet in my dream. People hastened towards him in order to offer their greetings. I too went close to him and saw him sitting in the very place which the Holy Prophet had sat and besides him was kept a tray of Saihani dates, the same tray of dates which I had seen in my dream. Later, I greeted him and he called me close to himself and offered me a handful of those dates. When I counted them, I realized that they were exactly the same numbers of dates the Holy Prophet had offered me in my dream. I asked for more but he said: If the Holy Prophet had offered you more than this amount, I too would offer you more.

When Hazrat arrived in Naishabour he was mounted on a mule and on top of the mule-litter was a cover, which was not visible from behind. Then two persons from the experts of traditions, i.e. Abu Zarra Raazi and Muhammad-ibn-Aslam Tusi went in his presence along with a large number of scholars. They asked Hazrat to disclose his blessed face and narrate for them traditions, which he had received from his fore - fathers. Then, as per his commands the mule-litter came to a stand - still and his slaves drew back the curtain. When the people’s eyes fell on his blessed face they began to rejoice. A group was jubilating while another group was crying out of excessive happiness. Yet others threw themselves on the ground and those who were near were seen kissing the hooves of his mule. Then the scholars cried out: “O people, be quiet and listen to what Hazrat says.” When the people prepared themselves to listen, Hazrat started to deliver this tradition and as the crowd was great in number those too i.e. Abu Zarra and Muhammad-ibn-Aslam were calling Out Hazrat’s message to the people. Later, Hazrat said: ‘My father Musa Kazim narrated to me from his father Jafer Sadeq who narrated from his father Muhammad Baqer who narrated from his father Zain-ul-Abedeen who narrated from his father Hussein who narrated from his father Ali-ibn-Abi Talib (may Allah be satisfied with him) who said: My dear and beloved Messenger of Allah (S.AW.A) said:

Gibra’eel (Gabriel) told me as such: - I heard the Exalted Lord saying: The words of:

(*)

is My castle. So anyone who recites it shall enter My castle and the one who enters My castle will be saved from My chastisement.

Thereafter, he removed the cover from the mule-litter and moved ahead. About twenty - thousand writers have narrated this tradition.

In another tradition it has come that Hazrat said: ‘Faith’ is recognition by the heart, confession by the tongue and action by the limbs. Perhaps he said both of them.

Ahmad says: “If this tradition which is having a chain of transmitters is read for an insane person he shall be cured of his madness.”

Mahdi is From the Offspring of Hassan Askari (A.S.)

When you will follow what we have said and understand the traditions, which we have written, there should not be any reason for you to doubt its conclusion (i.e. Mahdi, the Awaited one is the very son of Abu Muhammad Hassan Askari). However from the view - point of elucidation of the conclusion, we have written them under the above title and also notified the stipulation of some of the great scholars of Ahl-e-Sunnah. We say: The afore-mentioned traditions which indicated that Mahdi is the ninth descendant of Hussein and fourth descendant of Abul Hassan ar-Reza proves this matter (i.e. he being the son of Hassan Askari) especially the tradition which we narrated from Fara’ed-ul-Semtain where Hazrat Reza speaks to De’bel Khuza’ee as such: “Indeed the Imam after me will be my son Muhammad Taqi Jawad and the Imam after him will be his son, Ali Haadi Naqi and the Imam after him will be his son Hassan Askari and the Imam after him will be his son Muhammad Hujjat Mahdi Muntaaar.”

Moreover, that which we shall narrate later on (the fact that Mahdi, the Awaited one is the twelfth from the Caliphs, Imams, legatees and divine proofs) also proves this matter.

The author of “Yanabi-ul-Muwadda” on page 491 has narrated from “Arba’een” of Hafez Abu Na’eem who in turn has narrated from Ibn-Kheshab who said:

‘Sadeq-ibn-Musa narrated to me from his father who narrated from Ali-ibn-Musa ar-Reza who said: - The virtuous successor shall be from children of Hassan-ibn-Ali Askari. He is the Mahdi, the master of time.

The author of “Es’aaf-ur’Raghebeen” on page 157 has narrated from the book “Al-Yawaqit-wal-Jawahar” of Abdul-Wahab Sha’rani who in turn has narrated from the book of “Al-Fotouhat al-Makkah” as follows: -

‘Know that the emergence of Mahdi is inevitable. However he shall not emerge until the earth has been filled with cruelty and oppression. Then he shall fill it with equity and Justice. He shall be from the generation of the Holy Prophet (S.A.W.A.) and from the progeny of Fatemah (peace be upon them). His great grand-father is Hussein-ibn-Ali-ibn-Abi Talib and his father is Hassan Askari, the son of Imam Ali an-Naqi, the son of Imam Muhammad Taqi, the son of Imam Ali ar-Reza, the son of Imam Musa Kazim, the son of Imam Jafer Sadeq, the son of Imam Muhammad Baqir, the son of Imam Zain-ul-Abedeen, the son of Imam Hussein, the son of Imam Ali-ibn -Abi Talib (peace be upon them all).

His name is the same as the Holy Prophet’s name and the Muslims will give allegiance to him between ‘Rukn’ and ‘Maqaam’ (station of Ibrahim).

The author says: Most of our (Shute) scholars as well as the scholars of Ahl-e-Sunnah have narrated these invaluable and precious sentences or expressions from the book of “Al-Yawaqit-wal-Jawahar” where its author in turn has narrated from the book of “Al-Fotouhat al-Makkiyeh”. However in the recent edition of that book I have not seen the above expressions. So please ponder (a metaphoric remark that perhaps the afore-mentioned tradition has been dropped).

The author of “Yanabi-ul-Muwadda” on page 451 has narrated from the book “Fasl-ul-Khetaab” as such:

‘And it is the saying of the pure Imam Abu Muhammad Hassan Askari where he says- ‘And shall not leave any son except Abul-Qasim Muhammad who shall be given such titles as ‘Qaem’, ‘Hujjat’, ‘Mahdi’, ‘Saheb-uz-Zaman’ and ‘Khatam-ul-Ai’mma Ithna-Ashar among the Imamiahs’.

The author says: The words “among the Imamiahs” is related to the fact that Hazrat is twelfth in number and not that it is referring to the other afore-mentioned titles.

The same scholar in the afore-said book, on page 470 says: Sayyid Abdul-Wahab Sharani in the sixty fifth Chapter of his book ‘Al-Yawaqit-wal-Jawahar’ writes:

‘Mahdi is the son of Imam Hassan Askari.’

Once again, the same scholar on page 471 of his book narrates from “Matalib-ul-Su’ool” and “Durrul-Munazzam” of Kamaluddin Thaiha who has written as such: “Mahdi is the son of Muhammad Hassan Askari.”

Also, in the same book on page 471 the author writes: In the last Chapter of the book of ‘Bayan’, Ganji says: - “Surely Mahdi will be the son of Hassan Askari.”

In the same book, the author on page 471 writes:

the author of “Fusool-ul-Muhimma” says: - ‘Verily the promised Mahdi is the son of Abu Muhammad Hassan Askari, the son of Abu Muhammad Hassan Askari, the son of Ali an-Naqi’ (Peace be upon them).

The author of “Durrul-Musawiya” writes: Those whom I found to be having the same belief as we Shiites in the matter of Mahdi are Muhammad- ibn-Yusuf Ganji in ‘Al-Bayan’, Muhammad - ibn-Thalha Shafa’ee in ‘Matalib - us Su’ool’, Sebt-ibn-Jauzi in ‘Tazkerat-ul-Aim’am’ and Sh’arani in ‘Al-Yawakit- wal-Jawahar’ where they have all said: - ‘Mahdi is the son of Imam Hassan Askari. He was born in the night of fifteenth of Sha’ban 255 A.H and is still living until he and Isa-ibn-Maryam meet each other.

The same matter has also come in “Al-Yawakit” and “Tabaqa’at” where its authors have narrated from Shaikh Hassan Araqi, the one who has met Mahdi as per the detailed account which has come in the book of “Tabaqa’at” (translated by the afore-said Shaikh Hassan). It is also reported that Ali Khawa’as and Shaikh Mohiuddin (in his book of Fotouhat ch. 366) have given their consent with regard to this belief. Sha’rani in “Lawaqeh al-Anwar-ul-Qudsiah” (which is a conclusion of Fotouhat al-Makkiyah), Saban Mesri in Es’aaf-ur-Rhagebeen and his exact wordings in “Al-Yawakit” which are both Egyptian prints, Shaikh Salahuddin Safadi whose exact statement has been narrated in the book of “Yanabi-ul-Muwadda” from “Shar-e-Dayera”, Shaikh Ali-ibn-Muhammad Maliki in his book “Fusul-ul-Muhimma” and Shaikh Hamuini Shafa’ee in “Fara’ed-ul-Semtain” have narrated as such:

‘Verily the promised Mahdi is the son of Abi Muhammad Hassan Askari son of Ali an-Naqi (Peace be upon them)[50]and the same has been mentioned by Shaikh Hamu’ani Shafa’ee in his book “Fara’ed-us-Semtain”.