Alhassanain(p) Network for Heritage and Islamic Thought

Chapter Four

Mahdi and His Distinction

In the first chapter of “Eqdud-Durar” the author narrates from Abu Ayub Ansari who said: ‘The Holy Prophet (S.AW.A) told Fatemah (may Allah’s peace be upon her) as such: - Our Prophet is the best of the Prophets and he happens to be your father. Our martyr is the best of the martyrs and he is Hainza, your father’s Uncle. And from us is the one who possesses two wings and will fly with them to whatever part of the paradise he wishes.

And from Us are the two ‘Sebt’ (offspring) of this ‘Ummah’ i.e. Hassan and Hussein and they are your sons.

And from us shall come the Mahdi. Thereafter he writes: ‘Hafez Abul-Qasim Tabarani has narrated this tradition in his minor Mu’ajam.[70]

The author says: What honor and greatness Allah has bestowed upon Mahdi, the Expected one, that by virtue of his great and truthful grandfather’s saying, he got the honor of being amongst the family which Allah has removed from them the uncleanness and purified them a (thorough) purification.

Mahdi and His Lofty Position

The author of “Eqdud-Durar” narrates (in the first chapter) from Abu Abdulla Na’eem-ibn-Hemad who narrates from Ibn-Abbass who said: ‘In his first look, Isa-ibn-Maryam (Jesus Christ) looked at what would be bestowed upon the ‘Qaem’ from the progeny of Muhammad and then said: ‘O Lord, grant me the position of ‘Qaem’ of Al-e-Muhammad.’ Said to him:

He shall be from the offspring of Ahmad. Thereafter, he looked for the second time and found the same as that he had first seen. He asked (Allah) the same and heard the same reply. He looked for the third time and saw exactly what he had seen before. He requested the same and once again received the same reply.

Also, the author of “Eqdud-Durar” narrates from Saalem Ashal as such: ‘I heard a tradition similar to this one. Abu Jafar Muhammad-ibn-Ali (may Allah be satisfied with them) would say:

‘May my life be sacrificed for you, O Mahdi, the Awaited one, O ‘Qaem’ of Al-e-Muhammad. How is this sublime position which Allah has bestowed upon you and assigned it and made it superior (only) for your excellency to such extent that the two confabulator with Allah i.e. Musa-ibn-Imran and the spirit of Allah, Isa-ibn-Maryam (AS.) wished to reach this same lofty position as yours even though they themselves possessed a sublime position? Anyhow, Allah did not accept their wish. When both looked and became aware of your sublime position which Allah had allocated for you (only) and discovered your majesty, they became amazed and requested Allah for such a position. However the reply they received was that except for the ‘Qaem’ of Al-e-Muhammad, none could receive this position.

Then they looked at the effects (i.e. the raising of the true creed (of faith) in the East and West; establishment of equity and Justice and destruction of cruelty and oppression) which would occur through Mahdi’s existence and emergence. They requested Allah to make these effects occur under their patronage and make them the cause of their propagatory mission. However they were told that this sublime position was exclusively for ‘Qaem’ of Al-e-Muhammad.

Mahdi and Isa

Bukhari in his “Sahih” vol. 2 Page 158 narrates from Abu Huraira and he from the Holy Prophet (S.A.W.A.) who said: -

“How be your position at that time when the son of Maryam shall descend amongst you and your Imam shall be from you.”

The same tradition with similar reference has also been narrated by Muslim.

The author of “Eqdud-Durar” narrates (in the first chapter) from the book ‘Manaqib-ul-Mahdi’ of Hafez Abu Na’eem Esfahani who narrates from Abu Saeed Khudri who narrates from the Holy Prophet (S.A.W.A.) as such: -

“From Us is the one behind whom shall pray Isa.”[71]

Traditions in this regard are many and what we have narrated about his Imamate, distinction and leadership are adequate.

Ganji in his book ‘Bayan’, after mentioning traditions on ‘Salat’ (prayers) says: If someone says:

The authenticity of this tradition that Isa (A.S.) shall stand for prayers behind Mahdi (A.S.) and will fight along with him and the fact that Isa (A.S.) shall kill Dajjal in the presence of Mahdi and Mahdi (AS.) will be having precedence over Isa at the time of prayers are all well-known. Similarly, his position is more than Isa at the time of ‘Jihad’ (the holy war).

As far as the authenticity of these traditions are concerned they are resolute before the Ahl-e-Sunnah and Shi’ites too have narrated them in a similar manner.

Therefore, all the Muslims, whether Shias or Sunnis are unanimous and united over the evidence of Mahdi’s existence which means that except for the sayings of Shias and Sunnis, the sayings of other sects is immaterial. In spite of such consensus on this matter and its authenticity we ask: Amongst the two (i.e. Mahdi and Isa) who is having precedence over the other in prayers and battle?!

We reply: Mahdi and Isa are both leaders, one is the Prophet and the other is the Imam; although in a congregation the one who is the Imam shall be the leader over the other who is the Prophet. Besides, none of the two fear from reproach (of others) seeking the path of Allah and both are immaculate from all types of sins such as deceit, showing off (the good deeds) and hypocrisy. Moreover, none of the two will invite the others towards an act, which is outside the decree of ‘Shariat’ (religious bindings) and against the Wish of Allah and His Prophet.

When such is the affair, then ‘Imam’ (who is Mahdi) is superior to ‘Mamoom’ (who is Isa) because, Muhammad’s Shariat has commanded as such. The proof of this is what the Holy Prophet (S.A.W.A.) has said:

The one whose recitation of Quran is better (than others) shall lead the people. If it is equal amongst all, then the most wise shall lead and if still they are equal, the most learned shall lead. If yet they are equal, the one who has taken precedence over the others in ‘Hijrat’ (migration) shall lead and if again they remain the same, the one with a handsome face shall lead. Thus if Mahdi realizes that Isa is superior to him, it is not permissible for Imam to take precedence over Isa in the ‘Shariat’ since Allah has kept Imam pure and clean from every abominable act. Similarly if Isa realizes that Mahdi is superior to him, it is not permissible for him to allow Mahdi to follow him because, Allah has protected him from pretention, hypocrisy and showing-off. Rather, when once Imam becomes sure that he is more learned than Isa it is permissible for him to take precedence over Isa. Similarly when Isa becomes certain that Mahdi is more learned than him he will allow Hazrat to take precedence and he himself will on the other hand, follow him. This was regarding superiority in prayers.

Jihad (the holy war), is giving one’s life before the one who is having an inclination towards Allah through this means. If it is not such, then nobody is having the right to take part in Jihad in front of the Holy Prophet (S.A.W.A.) and someone other than him. The verity of this saying is the following Divine words: -

(*)

“Surely Allah has bought of the believers their persons and their property for this, that they shall have the garden; they fight in Allah’s way, so they slay and are slain; a promise which is binding on Him in the Torah and the Ingeel and the Quran; and who is more faithful to his covenant than Allah? Rejoice therefore in the pledge which you have made; and that is the mighty achievement”

Another point is that Imam is the representative of the Holy Prophet amongst the people and Isa (Jesus) cannot take precedence over the Holy Prophet. Similarly, it is not permissible for him to take precedence over his representative.

Mahdi and Ummah

In the third chapter of “Eqdud-Durar” it: author narrates from Abu Omar Muqarri and he, from Huzaifa-bn-Yamaan and he, from the Holy Prophet (S.A.W.A.) who; while speaking about the incident of Sufyani and his wicked deeds said: ‘A cry shall be heard from the heavens - a repelling cry: “O people, verily Allah has severed the hands of the oppressors, hypocrites and their followers from you and made the best from the ‘Ummah’ of Muhammad (S.A.W.A.) to be your guide Look for him in Mecca and in deed he is the Mahdi.”

Allah has exclusively eulogized the Islamic ‘Ummah’ in His Holy Book and attributed this ‘Ummah’ with qualities if they were to take pride in one of them they would be justified let alone if they took pride in all of them.

His first statement:

(*)

(And thus We have made you a medium (just) nation.)

Second:

(*)

(You are the best of the nations raised up for (the benefit of) men.)

Third:

(*)

(And you may be bearers of witness to the people.)

Fourth:

(*)

(He has chosen you.)

Fifth:

(*)

(He named you Muslims since before.)

Besides these, there are other traditions and writings which have come with regard to their superiority and if there was no other superiority but the relationship and kinship with the Holy Prophet of Islam (S.A.W.A.) suffice it was for them to take pride and flaunt

Verily, the Islamic ‘Ummah’ is that very ‘Ummah’ in which exists specimens of martyrs of Karbala as well as the battle of Badr and Uhud; amongst them being Hamza, the Chief of the Martyrs.

In them are specimen of those who accompanied the Prophet in battles and fought with their lives and properties in the way of Allah. In them are specimens like Salman, Abu Zar, miqdad, Ammar, Thalha, Zubair, Abu Ubaida and Saad-ibn-Abi Waqqas. Moreover, the tradition, which we had mentioned says:

‘Mahdi is the best of Muhammad’s ‘Ummah’.

Therefore, speaking about his superiority, suffice it is to mention this very fact that he is the best among the Islamic ‘Ummah’.

The author of “Eqdud-Durar” narrates (in the seventh chapter) from ‘Musnad’ of Imam Ahmad and ‘Awali’ of Hafez Abu Na’eem and these two from Abdullah-ibn-Abbass who said: ‘The Holy Prophet (S.A.W.A.) said: -

Destruction is not for a nation (Ummah) in which I am the firs of it’ Isa the last and Mahdi the middlemost.

Ibn-Hajar in his “Sawaeq” narrates from Abu N’a’eem who narrates from Ibn-Abbass that the Holy Prophet (S.A.W.A.) said: - “A nation whose first is myself; whose last is Isa-ibn-Maryam and center one Mahdi will never be destroyed.”

The same tradition can be found on page 151 of “Esaaf-ur-Rhagebeen”.[72]

The author of “Eqdud-Durar” has narrated (in the seventh chapter) from ‘Sunan’ of Nesa’ee and he from Anas-ibn-Malik that ‘The Holy Prophet (S.A.W.A.) said: - “Destruction is not for a nation in which I am the first of it” Mahdi the middlemost and Messiah the last.”

Ganji in his book of ‘Bayan’, after narrating the afore-said tradition says: ‘This tradition is ‘Hassan’ (good) and Hafez Abu Na’eem and Ahmad-ibn-Hanbal have narrated it in their books ‘Awali’ and ‘Musnad’ respectively. His saying that ‘Isa shall be the last’ does not mean that Isa will remain alive after Mahdi because, as it has been proved that Mahdi is the Last Imam and except for him, no other Imam has been mentioned by them, it is not possible for the people to remain without an Imam. If it is said that Isa shall lead the people after him for some time we reply: -

In case Isa remains amongst the people, it cannot be said that there will not remain any goodness and joy even though traditions mention that after Mahdi, there shall be no goodness and joy. It is not authorized that Isa acts and leads as a vicegerent because his dignity is much higher than the position of vicegerency. Moreover, he cannot enjoy liberty in his leadership as the ignorant people shall start imagining Muhammad’s nation to have changed and converted into a Christian nation and this imagination is blasphemy. Therefore, it is necessary to interpret the tradition in this manner that Muhammad (S.A.W.A.) was the first leader and the first inviter of Islamic ‘Shariat’ and Mahdi was the middle inviter. This interpretation appears to be correct to me. It is also possible to interpret Mahdi’s middle stage as his superiority and betterment over the others because he is the Imam and Isa shall descend after him and confirm his position of Imamate. Moreover he shall become his associate and helper in his affairs and declare to the people the integrity of whatever Imam claims. Therefore Isa is his last confirmer.

The author of “Kashful-Ghumma” after mentioning what we have narrated from the book of ‘Bayan’ regarding the interpretation of this tradition says: -

If, by middleness of Mahdi is meant his superiority then it is apprehended that he will be better than Ali too and I can find no person believing in this talk. However, we may interpret this as such: The Holy Prophet (S.A.W.A.) was the first inviter and he placed Mahdi in the middle since he was amongst his followers and ‘Ahl-e-bit’. He was nearer than his other followers and better placed in the center than those living on his path. However, since Isa was already the leader of one nation and would invite (the people) in the end towards another nation (i.e. Islam) he deserves to be called the last inviter towards Islam and Allah is All-Knowing.’

Author says: The details regarding these two noble traditions which we have mentioned is that we say: The word of negation (*) denotes nullity forever. That is to say, if this letter appears in a word it shall render it ineffective (shall not occur). ‘Destruction’ in tradition either refers to worldly torments just as some of the previous nations got afflicted by it) or deviation after receiving guidance and blasphemy after having belief (just as it occurred with some of the previous nations). Or it refers to disconnection of the field of social life. Just as a person dies, a nation too dies and fades away. As Allah says (*)

  (*) or (*) (middle) has to be interpreted in its very apparent meaning which is something between the first and last. It does not refer to superiority or betterment because in the second tradition the word of ‘middle’ has been used as against the words of, ‘first’ and ‘last’ and secondly the word of (*) (in the first tradition) is a part of the word and earned the meaning of ‘valency’. Thus one cannot interpret (*) to mean betterment. The Holy Prophet (S.A.W.A.) being the ‘first’ is an apparent enough evident. However Mahdi, being the ‘middle’ emerges from this view - point that be has been born in the year 256 and from then onwards he is living until Allah makes him to reappear. Isa being the ‘last’ one indicates this fact that he shall descend after the emergence of Mahdi. The words ‘first’, ‘last’ and middle have been used in the literal sense for these three personalities and not in any other sense.

After becoming aware of what we have written we say: Although Allah is All-Knowing, (yet) what the Holy Prophet (S.A.W.A.) meant by this saying is that destruction and annihilation never overtakes a nation which has been associated and related to such kind of sacred systems. Therefore, it is by the blessing of these three personalities that Allah has refrained from sending worldly chastisement or that deviation will not occur for them as a result of the teachings and training of these three personalities (either directly or indirectly) or that by being attentive to people like them and their reformatory instructions, a nation shall not be destroyed and will not lose its social life.

Mahdi and Paradise

In Nahjul-Balagha, Ali (A.S.) says as such: - ‘Know, O’ creatures of Allah, that the one who fears Allah will certainly be shown (by Allah) the path of exit from seditions and will be bestowed a light for his darknesses. Whatever he describes, will be granted to him. Moreover Allah shall give him mansions besides Himself in a beautiful place - a mansion which he himself has constructed, its canopy will be his throne

(1)

and its brightness will be his own self, Angels will be his visitors and Prophets shall be his friends.’

The author “Eqdud-Durar” narrates (in the seventh chapter) from Ibn-Maaja, Tabarani, Abu Naeem and some others who in turn narrate from Ana-ibn-Malik that the Holy Prophet (S.A.W.A.) said: - ‘We, the seven sons of Abdul-Muttalib - Ali my brother, Hamza my uncle, Jafar my cousin, Hassan, Hussein, Mahdi and myself are the “chiefs of the people of Paradise”.[73]

Ibn-Hajar in “Sawa’eq” (page 112) narrates from Ibn-Maaja and he, from Anas that the Holy Prophet (S.A.W.A) said: “We, the sons of Abdul-Muttalib - Ali, Jafar, Hassan, Hussein, Mahdi and myself are the chiefs of the, people of Paradise.”

The author says: - ‘Paradise is a place, which Allah has prepared for His obedient servants. Thus its inhabitants are the best ones and its residents are the most righteous ones. In them are the Prophet, Messengers, veracious believers and martyrs. With these specifications, Mahdi (A.S.) is amongst the seven chiefs of Paradise and the great chief over here refers to the greatness of spirituality and not greatness in age.

The author of “Nur-ul-Absar” on page 229 writes: ‘Ibn-Shirwiya writes in his book ‘Firdaus’ as such: Ibn-Abbass says-The Holy Prophet (S.A.W.A.) said: “Mahdi is the peacock of the inhabitants of Paradise.”

The author of “Yanabi-ul-Muwadda” too has narrated a tradition similar to this one from “Kanzul-ul-Daqa’eq” quoted from Ahmad-ibn-Hanbal.[74]

The author says: - Comparing Mahdi with a peacock amongst the inhabitants of Paradise (in spite of knowing who its inhabitants are) is a good indication of his superiority which is the speciality of Mahdi and no other human-being.

Verily, whatever is derived from Mahdi’s existence and his emergence such as Divine Magnificience, Elegance, Greatness and Glory is such an affair, which has not occurred for any of the Prophets or Messengers. Why should not it be so when traditions which are ‘Mustafiza’ clearly stipulate that Hazrat shall fill the earth with equity and Justice and illuminate it with the light of Allah and his kingdom shall engulf the East and West.

These signs of elegance and majesty are specialities of Mahdi, the Awaited one. Thus, from the view - point of beauty, he shall be like a peacock (as compared to other birds) among the inhabitants of Paradise.

Mahdi and Submission

The author of “Bqdud-Durar” narrates in chapter No. 3 from Abu Abdullah Na’eem-ibn-Hemad and he, from Jaber-ibn-Abdullah who said: - ‘A person once visited Abu Jafar Muhammad-ibn-Ali and said: Take these 500 dirhams from me concerning ‘Zakat’ (alms-tax) on my wealth. Abu Jafar said:’- ‘Pick them up and give them to your Muslim neighbors and those brethrens who are in dire need. Thereafter he said: When Mahdi from our progeny shall emerge, he shall distribute wealth equally and act justly with the people. Therefore, any one who obeys him has obeyed Allah and anyone who disobeys him has disobeyed Allah.

The author of “Eqdud-Durar” narrates in the fourth chapter from Hafez Abu Abdullah Na’eem Ibn-Hemad that the Holy Prophet (S.A.W.A.) said: ‘A caller shall call Out from the heavens as such:

Know that, the chosen one of Allah amongst His servants is so and so. Thus listen to him and obey him.[75]

The same tradition has come in the seventh chapter of the afore-said book and its author mentions that by so and so is meant ‘Mahdi’.

The author of “Yanabi-ul-Muwadda” narrates (on page 435) from Ibn-Maaja who in turn narrates from Ibn-Omar who narrates from the Holy Prophet (S.A.W.A.) as such:

“The Angels shall cry out from the heavens and will incite the people towards him and say: Verily Mahdi has emerged. Obey him.”

Mahdi and Truth

The author of “Eqdud-Durar” narrates (in the seventh chapter) from ‘Muajam’ of Abul-Qasim Tabarani, ‘Manaqib-ul-Mahdi’ of Abu Na’eem Esfahani and Hafez Abu Abdullah Na’eem-ibn Hemad who in turn narrate from Amir-ul-Mumineen Ali-ibn-Abi Talib (A.S.) that the Holy Prophet (S.A.W.A.) said: -

‘Whenever the caller shall cry out from the heavens that the truth can be found in Muhammad’s household, Mahdi shall emerge at that very moment.[76]

Th the afore-mentioned book (in Section 3, Chapter 7) its author narrates from Amir-ul-Mumineen Ali-ibn-Abi Talib (A.S.) as such: ‘Whenever the caller shall call out from the heavens that truth is with Al-e-Muhammad, Mahdi shall come forth.

The author of ‘Al-Musawiyah’ writes: - Ahmad-ibn-Musa-ibn-Mardawiya narrates through various channels from Ayesha, the wife of the Holy Prophet (S.A.W.A.) and she from Hazrat that:

“Truth is with Ali and Ali is with truth. There shall be no separation between the two until they meet me near the fountain.”

The author says: The son appears to be so similar to the father that the Holy Prophet (S.A.W.A.) made this remark with regards to both of them.

Mahdi and Succession

The author of “Eqdud-Durar” narrates (in the eighth chapter) from Hafez Abu Na’eem and he, from Abdullah-ibn-Omar that the Holy Prophet (S.A.W.A.) said: “Mahdi shall emerge and above him will be a cloud from where an Angel cries out: Verily, this is Mahdi, the divine successor. Therefore, obey him.”

The author of “Nur-ul-Absar” has narrated the same tradition on page 231 from Abu Na’eem, Tabarani and others who in turn have all narrated from Abdullahibn Omar.[77]

The author of ‘Es’aaf-ur-Rhagebeen’ on page 153 says: “Traditions mention that at the time of his emergence, the angels shall cry out: This is Mahdi, the divine representative. Therefore, obey him. Then the people shall join him.”

The author of “Yanabi-ul-Muwadda” narrates on page 447 from ‘Fara’ed-us-Semtain’ from Abu Na’eem from Abu Omar that the Holy Prophet (S.A.W.A.) said: - “Mahdi shall emerge and an Angel above him shall cry out: This Mahdi is the representative of Allah. Therefore follow him.”[78]

Mahdi and Treaty

The author of “Eqdud-Durar” narrates (in Section 3, Chapter 9) from Sunan of Abu Omar, Osman-ibn-Saeed Muqarri and ‘Al-Fatan’ of Hafez Abu Abdullah Na’eem-ibn-Hemad who, in turn narrate from Ishaaq-ibn-Auf who said: ‘On the flag of Mahdi shall be written (*) (treaty is for Allah).

The author of “Yanabi-ul-Muwadda” too has narrated from “Fasl-ul-Kheta” of Anuf a similar tradition on page 435 of his afore-said book.[79]

Mahdi and Angels

The author of “Eqdud-Durar” narrates (in the eighth chapter) from Abu Omar and ‘Sunan’ of Osman-ibn-Saeed Muqarri who in turn narrate from Huzaifa-ibn-Yamaan that the Holy Prophet (S.A.W.A.) while speaking of Mahdi and the people’s pact with him between ‘Rukn’ and ‘Maqam’ said: Gibra’eel (Gabriel) shall move in front of him and Micha’eel on his right. The inhabitants of the heavens and earth and the beasts and birds shall become happy of his presence.[80]

The author of ‘Esaaf-ur-Rhagebeen’ writes on page 152 as such: - ‘It has come in traditions that Allah, the Exalted shall support Mahdi with three thousand Angels[81]and the people of Cave (Ahl-e-Kahf) shall be among his helpers.

Mahdi and People of the Cave

The author of “Eqdud-Durar” writes in the seventh chapter as such: Imam Abu Ishaaq Thulbi in his exegesis of the Holy Quran with regards to the incident of the people of the Cave says: They took their places of sleep and remained therein until the end of time when Mahdi shall emerge. Then Allah will make them alive. Later they shall return back to their sleeping places and will not rise until the Day of Judgement.

The author says: In the same exegesis, under divine saying of

(*)

The Holy Prophet (S.A.W.A.) has said: Verily Mahdi (A.S.) shall greet the people of the Cave and Allah, the Exalted, shall make them alive. Then they shall answer his greetings. Thereafter they shall return back to their places and will not rise until the Day of Judgement.[82]

The author says: ‘Perhaps, the reason that Allah will make them alive is that they may give allegiance to Mahdi and as said before.

The author of “Esaaf-ur-Rhagebeen” mentions that as per of traditions they shall be among his helpers and companions.’

Mahdi is the Proof (Hujjat) of Allah

The author of “Yanabi-ul-Muwadda” narrates (on page 448) from the book “Fara’ed-us-Semtain” of Hassan-ibn-Khalid and he, from Ali-ibn-Musa ar-Ridha (A.S.) who said: “The one who is not pious, has no religion. Verily the most honorable amongst you before Allah is the one who is the most pious.” Thereafter be said: “The fourth from my offspring is the son of the chief of slave-girls. Through him, Allah shall clean the earth of every cruelty and oppression. He is the same one in whom people will doubt his birth and for him there will be an occultation. Whenever he shall emerge, the earth will be illuminated by the Divine Light and the scale of Justice will be established amongst the people such that no one will oppress the other. Verily, he is the one for whom the earth will roll and there is no shadow for him. He is the one with regards to whom a caller from the heavens will call out and all the inhabitants of the earth will hear: Be aware that the Proof (Hujjat) of Allah has emerged near the House of Allah. Therefore follow him as truth is in him and with him.”

Mahdi and Completion of Religion

Ibn-Hajar in his “Sawa’eq” (page 97) narrates from Abul-Qasim Tabarani that the Holy Prophet (S.A.W.A.) said: “Mahdi is from us. Religion shall find its completion through him just as it found its expansion through us.”

The author of “Esaaf-ur-Rhagebeen” too has narrated the same tradition on page 148 of his afore-said book.

Sayyid Mu’min-ibn-Hassan Shablanji in “Nur-ul-Absar” narrates (on page 231) from Ali-ibn -Abi Talib (Peace be upon him) who said: I asked the Messenger of Allah whether Mahdi is from us, the family of Muhammad or from some other family. He replied: “No. Rather he shall be from us. Through him, Allah shall bring the religion to its completion just as He had expanded it through us.”[83]

This matter is further strengthened by numerous ‘Mustafiza’ traditions which give indication to this fact that religion shall not come to its stage of completion until twelve Caliphs come and pass over it. As research shows, you already know as to what Ibn-Abil Hadeed has narrated about the consensus of the Muslims on this fact and that is the duties shall not cease but with Mahdi. Thus he is the last of the legatees and the religion of Islam shall terminate in him just as his great grand father was the last of the Prophets and religion commenced from him.

Mahdi is the Twelfth Caliph

The author of “Yanabi-ul-Muwadda” narrates (on page 447) from the book “Fara’ed-us-Semtain” which in turn narrates from Saeed-ibn-Jubair who narrates from Ibn-Abbass that the Holy Prophet (S.A.W.A.) said: - “Verily my Caliphs and successors after me are the Hujjats (Proofs) of Allah upon the people and they are twelve in number. The first of them is Ali and the last of them is my son Mahdi.”

The author says: All those reasons and arguments which give indication to this fact that the Caliphs after the Holy Prophet (S.A.W.A.) are twelve in number and are all from Quraish or Bani-Hashim, give indication to the afore-mentioned matter too. All those reasons have been collected by Ahmad Hanbal in his book ‘Musnad’. Besides him, other Sunni scholars and experts of traditions too have collected those reasoning. The reasons which they have collected cannot be conformed but to what we, the Shia Ithna Ashar, say: The successors to the Holy Prophet (S.A.W.A.) are twelve in number where the first of them is Ali-ibn-Abi Talib, Amir-ul-Mumineen and the last of them is Muhammad-ibn-Hassan Mahdi (A.S.). May Allah place us amongst his followers and helpers.

Mahdi is the Twelfth ‘Wasi’ (Legatee)

The author of “Yanabi-ul-Muwadda” narrates (on page 486) from ‘Manaqib’ of Khawrazmi who narrates from Ali-ibn-Musa ar-Ridha who narrates from his father and he from his father that the Holy Prophet (S.A.W.A.), while mentioning about his own virtue and his household and also something about his ascension (to heaven) said: “O my Lord, who are my legatees.” Then a voice was heard, saying: ‘Your legatees are those whose names have been written over the enclosure of My ‘Arsh’ (Throne).

Therefore, I looked and witnessed twelve lights on which was written the name of each of my legatees in green. The first of them was Ali and the last of them the ‘Qaem’.

In the afore-mentioned book, its author narrates (on page 486) from ‘Manaqib’ of Khawrazmi and he from Abu Sulaiman Chupaan that the Holy Prophet (S.A.W.A.) said: ‘The night when I was being taken towards the heaven... (And he narrated the same tradition so far as Allah says): ‘O Muhammad, do you wish to meet them? I replied: “Yes my Lord.” Then Allah said: “Look towards the right of ‘Arsh’ (Throne).” As I looked I suddenly saw Ali, Hassan, Hussein, Ali-ibn-Hussein, Muhammad-ibn-Ali, Jafar-ibn-Muhammad, Musa-ibn-Jafar, Ali-ibn-Musa, Muhammad-ibn-Ali, Ali-ibn-Muhammad; Hassan-ibn-Ali and Muhammad-ibn-Hassan Mahdi. Amongst them, perhaps Mahdi appeared like a sparkling star. Thereafter He said: “O Muhammad, they are My Hujjats (Proofs) upon My servants and they are your legatees.”

In the same book, the author narrates (on page 487) from the author of “Faraed-us-Semtain” and he from Sa’eed-ibn-Jubair and he from Ibn-Abbass that the Holy Prophet (S.A.W.A) said: “Verily, my legatees and the Hujjats (Proof) of Allah upon the people after me are twelve in number. The first of them is my brother and the last of them is my son.”

People asked Hazrat: Who is your brother? He replied: “Ali.” Again he was asked: Who is your son? He replied: “Mahdi.”

Again, in the same book, the author narrates (on page 487) from Ibn-Abbass that the Holy Prophet (S.A.W.A.) said: - “I am the Chief of the Prophets and All the Chief of Legatees. Verily the legatees after me are twelve in number. The first of them is Ali and the last is Mahdi.”

Mahdi is the Twelfth Imam

The author of “Yanabi-ul-Muwadda” narrates (on page 492) from “Manaqib” of Khawrazmi that Abu Abdullah Hussein-ibn-Ali said: - “Once when I visited my grandfather, the Holy Prophet (S.A.W.A.) he made me sit on his lap and then said: Allah shall select from your rear, nine Imams (leaders) the ninth of whom shall be the ‘Qa’em’. All of them are the same in rank and position before Allah.”

In the same book, the author narrates (on page 493) from the afore -said book of Khawrazmi who narrates from Ali (A.S.) that the Holy Prophet (S.A.W.A.) said: “Imams after me are twelve in number. The first is you (‘O Ali) and the last of them shall be the ‘Qaem’ through whom Allah shall liberate the East and West.

Mahdi is the Imam of the Age

Ali (A.S.) in “Nahjul-Balagha” says: - The earth shall not remain vacant of God’s ‘Hujjat’ and ‘Qaem’. He is either manifest and well-known or concealed and fearful (from his enemies). Taftazani has narrated from Ali (A.S.) the same as above.

In this regard, there is another tradition, which is famous amongst Shias and Sunnis and as far as the authenticity of this tradition is concerned, there exists no controversy between the two sects. In this tradition, the Holy Prophet (S.A.W.A) says: “The one who dies and does not recognize the Imam of his age has died the death of ignorance.”

We ask: “Who is the one who is the Imam of this time?”

This is a question with the inevitable and the correct reply that in accordance with reason and the traditions whose authenticity is certified, he is none other than that the Shiite say which is Mahdi the Awaited one.

The following are the evidences, which prove our claim as correct.

The first evidence is that traditions clearly stipulate this fact that he is the Caliph (vicegerent) of Allah and the Divine Hujjat (Proof) and what can be understood from these two attributes, is that its possessor must be an Imam i.e. the one owning status on behalf of the Holy Prophet (S.A.W.A.) because Imamate according to us (i.e. the Shias) is having not much meaning other than guardianship of religious and worldly affairs on behalf of the Holy Prophet (S.A.W.A.).

As per the traditions which we have mentioned before, it became apparent that Mahdi, the Awaited one is the same Abul-Qasim Muhammad-ibn-Hassan Askari. And when it is proved that Mahdi will be the Caliph and Hujjat of Allah on the day of his emergence, it will be proven that at present too, he is the Caliph and Hujjat of Allah and Imamate too. According to us he would not be anything other than this because amongst the Muslims, there is no one who reckons Imam to be separate from Caliph and Hujjat.

In other words, if someone says that the Imam of the Age is not Mahdi, he is bound to reject one of the Following two matters: Firstly that Mahdi, the Awaited one is not Muhammad-ibn-Hassan Askari and secondly that Mahdi shall neither be Allah’s Caliph nor Hujjat at the time of his emergence.

In this regard, we say: Since both of these points have been proved as per the appropriate traditions, there remains no way to reject any one of them let alone both.

Secondly, in many of the traditions (previously mentioned for our readers) we have been enjoined to obey and follow him and forboden from disobeying and recalcitrating against him. Rather in some of the traditions it has come that anyone who obeys him has obeyed Allah and anyone who disobeys him has disobeyed Allah. Now, the essential condition for enjoinment of obedience and forbiddance from disobedience is (without any condition) his very existence - an Imam impeccable from every error and oblivion.

Indeed, enjoinment of his obedience and forbiddance from his disobedience guides us in all cases to two things:

Firstly that Mahdi is immaculate. Otherwise enjoinment of his obedience would necessitate obedience in all cases, even in sins. Similarly forbiddance from disobedience would lead sometimes to forbiddance from obedience of Allah. For clarifying this matter we further say: If he is not infallible, it is possible that he may command us to disobedience of Allah and forbid us from His obedience. Consequently what will necessarily follow is that enjoinment of his obedience will amount to enjoinment of disobedience of Allah and forbiddance from his disobedience will amount to forbiddance from obedience of Allah. Rather what is incidental to the statement of Imam (A.S.) (which has partly come in this tradition) that anyone who obeys him has obeyed Allah and anyone who disobeys him has disobeyed Allah is this that in case of Mahdi not being infallible, disobedience of Allah will be obedience of Allah and obedience of Allah will be equal to His disobedience and as per reason, such a thing is far from the truth.

Secondly, enjoinment of obedience and forbiddance from disobedience generally envelops all the people   unconditionally. Thus his obedience becomes obligatory and his disobedience forbidden upon every one (other than him) and if there was another Imam this decree would not generally be correct because, in some of the instances it would amount to enjoinment of disobedience of Imam and forbiddance from his obedience (as if the view of one of those two Imams would be contrary to the view of the other).

Thirdly, there are many traditions which prove that Mahdi is the twelfth Caliph of the Holy Prophet (S.A.W.A) or his twelfth legatee or the twelfth Imam or the twelfth ‘Hujjat’ from the Hujjats (Proofs) of Allah. Then surely traditions distinctly approve Hazrat in the matter of successorship, executorship, Imamate and being the Proof (Hujjat) of Allah upon the people.

Verily, by decree of this tradition, Mahdi possesses these virtues and qualities right from the time of his birth until his departure from this world. However, it must be said that he was silent during the time of his father, Hassan Askari and it was obligatory for him to obey his father. But after his father’s demise he has been, (till the end of his life) the caliph of Allah, legatee of His Messenger, leader and Hujjat and the essential condition for this matter is that he should be an Imam in this period.

Fourthly, there are ‘Mustafiza’ and rather ‘Mutawatir’ traditions from Shia and Sunni sources that the Holy Prophet (S.A.W.A.) said: “The leaders, successors and legatees after me are twelve.”

In some of those traditions it is mentioned that they are from Quraish while in some other traditions mention is made that they are from Bani-Hashim. Yet, some of the traditions speak of Ali as the first Imam and Mahdi as the last. Even, the names of each of the Imams have been mentioned one after the other and those wishing to have information about them can refer to the books of tradition especially ‘Musnad’ of Imam Ahmad and ‘Mustadrak’ of Abu Abdullah Hakem. Similarly, they can refer to the books which have been written about their virtues like ‘Manaqib’ of Khawrazmi,  ‘Fara’ed-us-Semtain’ and ‘Yanabi-ul-Muwadda’. Now, in order to substantiate what we have written we shall set forth some of them from the book ‘Durarul-Musawiyya-Fi-Shar-ul-Aqa’ed- ul-Jafariya’.

For example, Bukhari in his ‘Sahih’ narrates from Muslim who narrates from Jabir-ibn-Samara that the Holy Prophet (S.A.W.A.) said: - “Religion shall continue to exist consistently till the time when the Hour is established and the twelve successors from Quraish who are the guardians over the People have come and gone. Ali-ibn-Muhammad too has referred to this tradition and concludes that nine of them shall be from the rear of Hussein and Mahdi is one of them.

Yet, Abdur-Rahman-ibn-Samara narrates: “I asked the Holy Prophet (S.A.W.A.) as such- 'Show me the path of salvation.”

Hazrat replied: ‘O son of Samara. Whenever desires diversify and opinions differ, it is upon you to stick to Ali-ibn-Abi Talib. Verily, he is the leader of my ‘Ummah’ and my successor after me... Surely, from them are the Imams of my ‘Ummah’ and the two Chiefs of the youths of Paradise (i.e. Hassan and Hussein) and from Hussein is nine descendants where the last of them is the ‘Qaem’ of my ‘Ummah’.

Also, Ibn-Mughazali narrates from Abu Imamah that the Holy Prophet (S.A.WA) said: 'Imams after me are twelve and all of them are from Quraish. Nine of them are from the rear of Hussein and among them is Mahdi.

Moreover, it has been narrated from Abu Saleh who has narrated from Zaid-ibn-Thabit that the Holy Prophet (S.A.W.A.) said: “The world shall not come to an end until a person from the progeny of Hussein emerges for leading my nation. He shall fill the earth with Justice just as it had been filled with oppression.”

We asked: Who is that person?

He replied: “He is the ninth Imam from the descendant of Hussein.”

Another tradition has been narrated from Hassan-ibn-Ali Raazi where the Holy Prophet (S.A.W.A.) in the end of the same tradition says:

“Pious and infallible leaders shall emerge from the descendents of Hussein. Among them will be Mahdi and he is the same one behind whom Isa-ibn-Maryam shall pray and he shall be the ninth one from the offspring of Hussein.”

Fifthly, some traditions have come regarding the occultation of Mahdi and his concealment from the people. These traditions (which will be mentioned later on) clearly stipulate that Mahdi (A.S.) is a leader whose obedience is obligatory - whether in his absence or presence and whether he is manifest or hidden. As such, the Muslims are bound to recognize him.

The author of “Yanabi-ul-Muwadda” narrates on page 488 from Saeed-ibn-Jubair who narrates from Ibn Abbass that the Holy Prophet (S.A.W.A.) said: Verily, Ali is the leader of my ‘Ummah’ after me and from his progeny shall be the ‘Qaem’ who shall fill the earth with equity and Justice just as it had been filled with cruelty and oppression. “I swear by Allah who appointed me by the truth and as the bearer of glad-tidings and as a warner that those whose belief are firm in his Imamate (during Occultation) are more scarce than red matches.”

The author of afore-said book narrates from ‘Manaqib’ of Khawrazmi that Abu Jafer Muhammad Baqir (A.S.) said: The Holy Prophet (S.A.W.A.) said: “Blessed is he who finds the ‘Qaem’ from my Ahl-e-Bait in a state when he has followed him during the period of his Occultation and has made friendship with his friends and enmity with his enemies. Such a person is counted to be amongst my companions and friends and he shall be the most honorable person before me on the Day of Judgement.

The same author of the same book quotes on page 494 from ‘Manaqib’ of Khawrazmi and he from Jabir-ibn-Abdullah Ansari that the Holy Prophet (S.A.W.A.) said: ‘O Jabir, Verily my legatees and the leaders of the Muslims after me are firstly Ali followed by Hassan, Hussein, Ali-ibn-Hussein, Muhammad-ibn-Ali famous as ‘Baqi’. Very soon you shall meet him and when you do so, send my greetings to him. After him shall come Jafer-ibn-Muhammad, Musa-ibn-Jafar, Ali-ibn-Musa, Muhammad-ibn-Ali, Ali-ibn-Muhammad, Hassan-ibn-Ali and the ‘Qaem’ successively. His name shall be the same as my name and his agnomen too shall be the same as mine. He is the son of Hassan-ibn-Ali and the one through whom God shall relieve the East and West. He shall remain hidden from his friends such that they will not remain steadfast in his Imamate except those whom God has tested their hearts through faith.”[84]

The author of Durarul-Musawiyah writes: “Muhammad-ibn-Muhammad-ibn-Mahmoud Hafez Bukhari famous as Khawja Parsa, in the margin of his book ‘Fasl-ul-Khetab’ when referring to the birth of Mahdi says: Traditions which are at hand in this regard are beyond limit and traditions about the virtues of Mahdi (the one who is the Master of the time; the Hidden one from the public eye, and the one who is existing at all times) are many and in support of each other. Moreover, traditions about his emergence, his illuminating light, his bringing to life the Shariat of Muhammd, his battles in the way of Allah and his purifying the world from its filth are all decisive. His companions are pure from every misgiving and sound from every flaw. They are those who have traversed the path of guidance and gone towards research through the channel of truth. Caliphate and Imamate shall end in him and right from the time his father bid farewell to this world he has been the Imam and will remain so until the Day of Judgement. Isa shall pray behind him and acknowledge him and will invite the people to follow his creed, which is nothing but the creed of the Holy Prophet.”

Sayyid (Hamed Hussein, the author of Abaqaat-ul-Anwaar) in “Esteqsa-ul-Efham” says:

“A copy of what has been written in this margin has been read out to him (i.e. Khawja Parsa) and corrected.”

Messengership in Childhood and His Imamate

So far, whatever we have written about Mahdi and his characteristics, necessarily proves that he has been raised to the position of Imamate and he held this glorious position when he was only five and yet a Junior.

Now we wish to see whether it is possible and permissible for one to hold the position of Imamate at the age of five or is it that the Prophets, Messengers and their successors are bound to first reach adolescence and attain physical development or else!

In this regard, we say: Research in this matter is related to theology and here it is out of place to discuss it in length. However, briefly we say: What has been verified is this that the matter of Messengership, Prophethood, Imamate and successorship lie in the Hands of the Exalted Allah and nobody else has any choice or authority in this regard. Therefore, as per the intellect, this implication will be allowed for and with presence of proof, there shall be no objection if an infant becomes a Prophet or a child becomes an Imam because the Glorious Allah can amass together all the qualifications of an Imam or a Prophet in the childhood period itself.

Verily, reason accepts this that the Exalted Allah makes someone as His friend and then appoints him as His Prophet and Messenger or chooses him as a leader and Executor in his very childhood period. This is because there exists no weakness in the Power of Allah and the story of Isa and Yahya’s Prophethood bear testimony in the trutliflilness of what we say.

The author of Basa’er-ud-Darejat narrates from Ali-ibn-Esbaat as such: I saw Hazrat Abu Jafar approaching towards me. When he came close to me I quickly cast my glance at him and looked at him from head to toe so that I could describe him to my friends in Egypt. Then he went into prostration and said: Verily Allah has set forth argumentation in the matter of Imamate just as He had done so in the case of Prophethood and has said:

(*)

“And We granted him wisdom while yet a child.”

  Also, He has said:

(*)

“Until when he attains his maturity and reaches the age of forty.”

The author of “Yanabi-ul-Muwadda” after mentioning the matter of Mahdi’s birth, narrates on page 452 from the book “Fasl-ul-Khetab” as such: “About him, it has been said that the Exalted Allah granted him wisdom, in his childhood and also made him a ‘Hujjat’  (Proof) for the people of the world. As, He says with regard to one of His Prophets:

(*)

“O Yahya! Take hold of the Book with strength, and We granted him wisdom while still a child.”

Also, He says:

(*)

“They said: How should we speak to one who was a child in the cradle?

He said: Surely I am the servant of Allah; He has given me the Book and made me a Prophet.”

Ibn-Hajar in his “Sawa’eq” (on page 114) after mentioning the incident of the demise of Abu Muhammad Hassan Askari writes: - “He did not appoint anyone as his successor but Abul-Qasim Muhammad Hujjat whose age at the time of his father’s demise was five years. However Allah granted him wisdom at that time.”[85]

At the time of his father’s demise he was five years old and Allah granted him wisdom in his very childhood just as He made Prophet Yahya as an Imam I his infancy and appointed Isa as a Prophet in his childhood. Also, Shabrawi in Al-Ettehaf (on page 79) mentions his successorship to have started at the age of five after his father’s demise and reckons his birth to have occurred in the night of 15th Shaban. Ibn-Khallkan too (in Wafiyat-ul-A’ayan vol. 1 pg. 451) has mentioned the birth of Hazrat to be on the 15th Shaban 255. Suyedi in “Saba’ek-uz-Zahab” (page 78) has mentioned his age at the time of his father’s demise to be five years.

Also Abul-Fidah vol. 2 pg. 45 mentions the birth of Hazrat to have occurred in the year 255.

Chapter One

The Holy Verses

Nahjul Balagha: Wise Sayings of Ali (A.S.) - No 205:

“The world would bend towards us after having been refractory just as the biting she-camel bends towards its young.”

A metaphoric remark that just as during the time of the Holy Prophet (S.A.W.A.) the apparent and esoteric ‘Vilayat’ (Mastership) were both found in his household, in the same way and at the time of the reappearance of Hazrat Mahdi (A.S.), the apparent Government and esoteric ‘Vilayat’ will be made ready for that leader).

Thereafter, he recited this verse:

(*)

(And We desired to bestow a favor upon those who were deemed weak in the land, and to make them the Imams, and to make them the heirs.)

Ibne Abil Hadeed Mo’tazali in his commentary on Nahjul- Balagha says on Page 329 Vol. 4 as such: “Our companions mention that is this verse, Allah has promised the Imam and leader that he would have possession of the land and gain control over all the nations.

In the seventh chapter of “Eqdud-Durar”, Abu Abdulla Na’eem-ibn-Hemad narrates as such:

“Imam Abu Ishaaq Salbi in ‘tafseer’ (interpretation) of the Divine saying of ((*)-Hamaasaq) has quoted Ibn-Abbass as saying: ((*)-the’h’) refers to the battle between Ouraish and the slaves in which the Ouraish would be the victors; ((*)-the ‘m’) refers to the kingdom and Government of Bani-Umayyah; ((*)-the ‘aa’) is the sign of exaltation and honor of Bani-Abbass; ((*)-the ‘s’) refers to the age of Mahdi and ((*)-the ‘q’) is a symbolic sign of the coining of Isa at the time of Emergence of Mahdi. The author says that some have interpreted (*) as the brightness of Mahdi and (*) as the power of Isa-ibn-Maryam. (i.e. Jesus Christ)

Ibn Hajar in his Sawa’eq (Page 16) interprets the Divine saying (*) as such:

“Among the exegetists, Maqatel-ibn-Sulaiman and his followers have said that this verse has been revealed in favor of Mahdi. Es’aaf-ur Raghebeen too has written the same on Page 156.[4]

The author of ‘Nur-ul-Absar’ on Page 228 has narrated from Abu Abdullah Ganji as such: “About the interpretation of Allah’s words

(*)

Sayyid-ibn-Jubair says: “It refers to Mahdi from the progeny of Fatemah - the one who, by decree of this

verse shall dominate over all other religions.”

In “Yanabi-ul-Mawadda” Page 443 it is narrated from Manaqib-Khawrazmi from Jabir-ibn-Abdulla Ansari a lengthy incident wherein a Jew approaches the Holy Prophet (S.A.W.A.) and asks him various questions which results in his converting to Islam. One of the questions which the convert had asked was about the successors to the Holy Prophet himself and the Prophet’s reply that they were twelve in number. He counted each one of them by name until he got to the name of Imam Muhammad Hassan Askari. Thereafter he said: “After him shall come his son Muhammad who will be known as Mahdi, Qa’em and Hujjat.[5]Then he will disappear temporarily, reappear again and when he does so he shall fill the earth with equity and justice. Since by then the earth would have been filled with cruelty and oppression. Blessed are those who are patient during the period of his occultation and blessed are those who are steadfast in. their love towards him. They are those whom Allah has praised in His Book with such words-

(*)

[Quran is a guide to those who guard (against evil), those who believe in the unseen i.e. Mahdi and his occultation.]

Also, Allah says: -

(*)

[They are those who belong to the Party of Allah; Know that the Party of Allah are the victorious ones.] (Tradition ends)

In the afore-said hook, on Page 448 he quote: from the book of “Fara’ed-us-Semtain” a tradition which Hassan-ibn-Khalid has narrated from Abu Hassan Ali-ibn-Musa Reza (A.S.) about Mahdi where he mentions that he would be the fourth from his descendants and that when he reappears, the earth would be engulfed with the Divine Light. Thereafter Imam continued as such: He is the one whose reappearance shall coincide with the call of a caller from the sky such that all the inhabitant: of the land shall hear this cry: - “Know that the Hujjat (Proof) of Allah has appeared near the House of Allah. So follow him since the truth is in him and with him. The word of Allah too refers to the same.

(*)

[If We please, We should send down upon them a from the heavens so that their neck: should stoop to it.]

Naishabouri in his “Tafseer” (Vol. 1.) in interpreting the verse of (*) says: Some of the Shias believe that (*) (i.e. unseen) in this verse refers to Mahdi, the Awaited one; the one who Allah has promised about him in His Book as such:

(*)

[Allah has promised to those of you who believe and do good that He will most certainly make them rulers in the earth.]

Moreover, about him the Holy Prophet (S.A.W.A) has said the following:

“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 mine, shall appear and fill the earth with Justice opposite the ext1ent it had been filled with injustice and oppression.[6]

Naishabouri further says that according to the Ahl-e-Sunnat, the afore-said verse gives indication to the Imamate of “Khulafa-e-Rashedin” (rightly-guided Caliphs) because the word of ((*) Menkom) in the holy verse indicates ‘part’ (of) and it is necessary for this ‘part’ (of) to be present at the time of addressing. Also, it is well - known that those four caliphs (Abu Bakr, Omar, Osman and Ali) were men of faith and virtue and at that time were present. Consequently the matter of Caliphate and victory was certain for them. Therefore it becomes necessary to say that this verse refers to them.

Thereafter he says: A group has gone against them arguing why it is not permissible to say that the word of  (*) denotes exposition. They consider succession over the earth to mean possession and domination over it just as it was so in the case of Bani-Isra’il.

Again he says: Let’s accept that the term (*) denotes the meaning of ‘part’ but on what basis is it not permissible to consider that ‘part’ is to denote the caliphate of Ali and say that (*) has been used here in its plural form just to show the honor and great position of Ali or as a reference to Hazrat and his eleven offsprings after him.[7]

From The Sayings of the Holy Prophet

Abu Dawoud in his ‘Sahih’ on Page 87, Vol. 4 narrated from Abdulla a tradition from the Holy Prophet (S.A.W.A.) as follows: “If there remains not more than a day from the life of the earth, God Almighty will set the day so long until He appoints a person from my progeny.”

Thereafter he says-Similarly it has come in Hadith Sufyan that the Holy Prophet has said: “The life of this world shall not end until an Arab from my progeny will rule over the world.”[8]

The same book on the afore-said page and volume mentions a tradition from All (A.S.) who narrates from the Holy Prophet (S.A.W.A.) as follows: “If there remains not more than a day from the life of the earth, surely God shall appoint a person from my progeny.”

Tirmidhi in Vol. 2 of his ‘Sahih’ on Page 270 narrates a tradition from Abdullah who narrates from the Holy Prophet (S.A.W.A.) that he said: “The life of this world shall not cease to exist until an Arab from my progeny shall come and rule.”

Tirmidhi says: This tradition is (*) (acceptable) and (*) (correct) and the same has also been narrated from Ali, Abu Sa’eed, Umm-Salma and Abu Huraira.

Also, in the afore-said book on the same page of the same volume, a tradition has been narrated by Abu Hurair from the Holy Prophet (S.A.W.A.) as follows:

“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 shall come and rule.”

Then he says: This ‘hadith’ is (*) (acceptable) and (*) (correct).[9]

Ibn-Hajar in his “Sawa’eq” on Page 97 says: Abu Ahmad, Abu Dawoud, Tirmidhi and Ibn Maaja have narrated from the Holy Prophet (SA.W.A.) as saying:

“If there remains not more than a day from the life of the earth, surely God shall appoint on that day a person from my progeny.” Es’aaf-ur-Raghebeen too has narrated the same on Page No. 147.[10]

Ibn Hajr in the afore-mentioned book on Page 97 writes: Abu Dawoud and Tirmidhi narrate from the Holy Prophet (S.A.W.A) as such: -

“If there remains not more than a day from the life of the earth, surely God will set that day so long until He makes a person appear from my progeny.”

Esa’af-ur-Raghebben too has narrated the same on Page 148.

Ibn Hajr, in the afore-mentioned book on Page 97 says: Abu Dawoud and Tirmidhi have narrated from the Holy Prophet (S.A.W.A) as such: -

“The life of this world shall not cease to exist until a person from my progeny shall come and rule.”

Es’aaf-ur-Raghebben too has narrated the same on Page 148.

Ibn Hajar in ‘Sawa’eq’ (Page 97) writes: Abu Dawoud and Tirmidhi have narrated 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 will set the day so long, until He

appoints a person from my progeny.”

Es’aaf-ur-Raghebeen too has narrated the same on Page 148.[11]

In ‘Nur-ul-Absar’ Page 229 a tradition has been narrated from Ali (A.S.) who narrates from the Holy Prophet (S.A.WA.) as such:

“If there remains not more than a day from the life of the earth, surely God will make a person from my progeny to appear” (on that day).

Then the author continues: “This hadith has also been narrated by Abu Dawoud in his ‘Sunan’.

In the same book on Page 231, it is narrated from Abu Huraira who narrates from the Holy Prophet (S.A.W.A.) that:

“Qiyamat shall not be established until a person from my progeny comes and rules.[12]

On Page 151 of Es’aaf-ur-Raghebben it is mentioned that Ahmad and Mawardi have narrated from the Holy Prophet (S.A.W.A.) who said: “Glad-tidings to you (all) about Mahdi.” The same has come in ‘Nur-ul-Absar’ Pg. 151.

Author of ‘Nur-ul-Absar’ writes on Page 230 as such: Ahmad narrates from Abu Sa’eed Khudri that the Holy Prophet (S.A.W.A.) has said: “I give you glad-tidings about Mahdi.”

In “Yanabi-ul-Mawadda” (Page 432) it is narrated from Qetaada who said: “‘I asked Sa’eed-ibn-Maseeb: “Is there any truth in Mahdi?” He replied, ‘Yes, he is the truth and he is from the progeny of Fatemah.’”[13]

In the same book, on the afore-said page it is narrated from Ali (A.S.) who has narrated from the Holy Prophet (S.A.W.A.) that: “If there remains not more than a day from the life of the earth, indeed God shall make a person from my progeny to appear.”

Thereafter he writes: “This hadith has also been narrated by Abu Dawoud, Ahmad, Tirmidhi and Ibn-Maaja.”

Also, in the same book on Page 432, a tradition is narrated from ‘Musnad’ of Ahmad who has narrated from the Holy Prophet (S.A.W.A.) as such: -

“Qiyamat shall not be established until the earth is filled with cruelty and oppression. Then a person from my progeny shall appear and fill it with equity and Justice.”[14]

Again, in the afore-mentioned book on Page 440 he writes: Mufeq-ibn-Ahmad Akhtab narrates a sermon of Khawarazm who takes reference from Abdur-Rahman-ibn-Abi Laili who narrates from his father who said: - “In the battle of Khaibar, the Holy Prophet (S.A.W.A.) handed over the banner to Ali (A.S.). Then Allah ordained victory by his hands. Later, at Ghadir-e-Khum he reminded the people that Ali was the ‘Maula’ (Master) of all believing men and women and continued until he expressed few sentences about the virtues of Ali, Fatemah, Hassan and Hussein.” Thereafter he said: “Gabriel has informed me that after my departure they shall be subject to injustice and oppression and this oppression shall continue until a movement is brought about by their “Qa’em” and at that time their creed will be raised high, people shall turn towards their friendship, ill-speaking towards them shall diminish, those having unpleasantness for them shall be degraded and those eulogizing them shall increase. Such kind of events will occur when cities shall collide with each other and people become weak and helpless of respite. At that time shall appear the (Qa’em) (Mahdi) from my progeny and God will manifest the truth through him and extinguish the falsehood by his sword.” Thereafter he said: ‘O people, glad-tidings to you of relief and respite. Surely the promise of Allah is true and He never breaks it and His decree never gets refuted. He is All - Aware and All-seeing and the victory of Allah is near.[15]

In the same book on Page 447 he narrates from the book of “Fara’ed-us-Semtain” from Shaikh Abu Ishaaq Ibrahim-ibn-Yaqub who narrates from Jabir-ibn-Abdulla Ansari that the Holy Prophet (S.AW.A) has said: -

“The one who denies the emergence of Mahdi has surely disbelied to whatever God has revealed upon Muhammad and the one who denies the coming of Isa (Jesus) has surely become a disbeliever and the one who denies the revolt of Dajjal has surely become a disbeliever.”[16]

From The Sayings of Ali  (A.S.)

Nahjul-Balagha - Sermon No.91 - Statements of Ali (AS.) about Mahdi (AS.). It is a part of the Sermon which he delivered with regards to Bani-Ummayid and their mischief towards the people until he reached to the point where he said: “Thereafter, Allah shall unpleasantly widen difficulties and other occurrences upon you and (only) when the skin is cut off and the flesh is peeled off, the calamities will be obviated.” Then he continued: ‘Allah shall bring this freedom and salvation through a person whose behaviour with that tribe will be harsh and severe and he shall make them suffer and he will quench them with bitter cups (of hardships) and not extend them anything but sword.[17]

Mutazali on exegetist, in the second volume of his book (Page 178), under the afore-mentioned Sermon says: ‘This Sermon has been commemorated by a group of historians and it is common, recounted and reached the level of ((*) -Estefaze) (superabundance).

After the battle of Nahrawan Ali (A.S.) spoke in such words: No one except me had the courage to remain steadfast and withstand those seditions and turbulence. (Perhaps steadfastness at that time is referred to the Khawarij because, when the companions of Muawiya by the tricks of Amr-Aas fixed the Quran on top of spears and by this way wanted to save themselves from the blow of Hazrat’s sword, the soldiers of Ali (A.S.) by witnessing such scene hesitated in obeying his commands and in fact opposed him stating: We should not dare draw our sword on these people. Or perhaps it refers to the battle against the people of Jamal where those participating in it were such personalities like Ayesha, Thalha and Zubair who were enjoying esteemed status and position in the eyes of the Muslims. For this reason they did not have the courage to fight them except Ali (A.S.) who fought and defeated them.)

Then Ibn-Abil Hadeed says: A statement which Razi has not mentioned is an address which he delivered about Bani-Ummayid, the contents of which are as follows: -

“Then surely Allah will liberate the people by the hands of a person from our chaste family. May my father be sacrificed for him, whose mother is the best amongst the ladies of Paradise.” Thereafter he confesses to this point that Ali (A.S.) in this statement is referring to Mahdi, the Awaited one.

Nahjul-Balagha - Sermon No.148 - Amongst the statements which Hazrat has spoken about the news of the unseen is the following sentence: - “O’ people, this is the time for the occurrence of every promised event and the approach of things which you do not know. Know that whoever from among us (Ahle Bait - the family of the Holy Prophet) in the future will continue in our way with a burning lamp and will tread on the footsteps of the virtuous, in order to unfasten knots, to free slaves and to unite the divided. He would be in concealment from the people such that a track-finder would not find his footprints even though he may pursue him.”

Mutazali in the second volume of his book on Page 436 under this Sermon says: “Hazrat here is referring to Mahdi, the Awaited one and his concealment.”

Nahjul-Balagha - Sermon No.180: Amongst the sermons which Ali (A.S.) pointed out to the people of Kufa is the following sermon: - However, before narrating the sermon it is good to mention that Nufil Bukali relates that Ali (A.S.) delivered this sermon standing on a stone which Joda-ibn-Hubaira Mukhzumi had erected for him. Ali (A.S.) had a woolen apparel on his body, the belt of his sword was made of leaves and the sandals on his feet too were of palm leaves. His forehead had a hardened spot like the knees of a camel. He spoke as such: -

“He would be wearing the armor of wisdom, which he would have secured with all its conditions, such as full attention towards it, its (complete knowledge and exclusive devotion to it. For him it is like a thing, which he had lost and which he was now seeking, or his need, which he was trying to meet. If Islam is in trouble he would feel forlorn like a traveler and like a (tired) camel beating the end of its tail and flattening its neck on the ground. He is the last of Allah’s pleas and one of the vicegerents of His Prophets.”

Ibn-Abil Hadeed who has written a commentary on Nahjul-Balagha writes on Page 535 of his second volume as such:

“Each group has interpreted these sayings according to their own expedient beliefs and the twelve Imamiah Shi’ites reckon that the person who has been referred in Hazrat’s speech is none other than Mahdi.”

Thereafter he writes: “As I see it, it does not appear difficult to believe that reference over here has been made to ‘AL-Q’AEM’ from the progeny of Muhammad (S.A.W.A).”

The author of ‘Yanabi-ul-Muwadda’ on page 46 narrates from the book ‘Durrul-Munazzam’ as such: Amongst the sayings of Amir-ul-Mumineen (A.S.) about Mahdi and/or Qa’em from the progeny of Muhammad is the following sermon: -

  “The standard-bearer of Muhammadi and the ruler of Government of Ahmadi shall be manifested. He is someone who will revolt with his sword, straighten the crooked, conquer the earth and revive the forsaken aspects of religious obligations and Sunnah.”

The author of ‘Yanabi-ul-Muwadda’ on Page 467 writes: Some of the men of intuition and vision have narrated from Amir-ul-Mumineen as having said: “Soon God shall bring forth a group whom He Loves and they too are His lovers and the one who is like a stranger amongst them shall take over the Government. Verily, he shall be the ‘MAHDI’; his face rosy and hair golden in color. He will fill the earth with justice without any difficulty. In his very childhood, he shall get separated from his mother and father and from the viewpoint of training he shall be rare and matchless. He shall rule over the Muslim countries with utmost calm and security and time shall be favorable and friendly towards him. His words will be accepted; the young and old shall humbly obey him. He shall fill the earth with Justice just as it had been filled with oppression. Then, at that moment his Imamat shall reach its perfection and Viceregency will be established for him. Moreover, Allah will make the dead to rise from their graves and return them back to this world. Then, like people who get up from their morning sleep, they shall see nothing but their own houses. The land will flourish and by blessing of his (i.e. Mahdi’s) existence, it shall become fresh and fruitful. Seditions and disturbances shall vanish and blessings and welfare will increase manifold.[18]

From The Sayings of Scholars

Mo’iddin Arabi, in the 3rd volume of his “Futuhaat Makkia” (Chapter No. 366) says: “Certainly Allah possesses a Vicegerent who shall appear when the earth will be filled with cruelty and oppression and then he shall fill it with equity and Justice. If there remains not more than a day from the life of the earth, Allah will set the day so long until this Vicegerent from the progeny of the Holy Prophet (S.A.W.A.) and offspring of Fatemah (A.S.) appears.”

Author of “Eqdud-Durar” in the preface of the afore-said book, after reproaching about the situation at that time and the excessiveness in seditions and disturbances says: Some reckon that these circumstances will always continue whereas such kind of people have followed the superficial or external aspect of (only) some of the traditions. Then I said -These traditions are worthy of our acceptance and we ire bound to accept and follow them. However, there is nothing in these traditions which give indication to he continuity of those circumstances until the Day of Qiyamat (the Last Day). It seems that the obviation of seditions and appearance of comforts will occur at the time when Imam Mahdi shall manifest himself because, many traditions which the ‘Ulemas’ and scholars have brought in their books have given, glad-tidings of his manifestation and the fact that God hall appoint a person who will be provided for his kingdom, such means which could shake the mountains and his kingdom will spread far and wide.

So he shall rule the entire earth and fill it with equity and Justice. At that time will be revealed the hidden treasures and when the powerful appear, he hall present them to the people...

Author of “Yanabi-ul-Muwadda” on page 410 writes: Shaikh Kamaluddin-ibn-Thalha in his book “Durrul-Munazzam” says as such: ‘As per research, there is for Allah a Vicegerent who shall appear at the end of time when the earth will become filled with cruelty and oppression and indeed he shall fill it with equity and Justice. If there remains not more than a day from the life of the earth, He shall make this Vicegerent to appear from the offspring of Fatemah Zahra. Men of disposition shall recognize him by his protracted nose, black eyelashes and a spot on his right cheek. His name shall be Muhammad; his height above medium, his face handsome and his hair beautiful in appearance. Through him, Allah shall soon destroy the innovations (in religion), make upright every living thing and satiate his soldiers from the land of Eden. The most prosperous before him will be the people of Kufa. He shall distribute the booties equally and deal with people righteously and during his time altercations shall vanish. The clouds shall not allow but rains to descend and the land except to flourish. This Imam is the same Mahdi, the Upholder of the Commands of Allah to such extent that he will banish all the false religions. Then there shall remain no religion but the pure one(s)...

Author of “Yanabi-ul-Muwadda” on Page 432 has narrated from Sharif Mama Samhoudi from his book “Jawahar-ul-Nagdin” the following:

‘As per research, blessing of the Holy Prophet’s prayers at the time of Ali’s marriage with Fatemah has been manifested in the offspring of Hassan and Hussein because, from their generation were those who have passed away and are those who shall come (in future). And if nobody comes in the future except Imam Mahdi it will be sufficient (i.e. for fulfillment of the promises and bringing into order the chaotic conditions).

Ibn Athir Jazari in his book “Nehaya” while explaining the word “(*)- Jala” writes: “About the qualities of Mahdi it has been said that he is “(*) Ajlal-Jibha” and that is the delicate hair between the eyes and ears from above and he will be the one who shall put up his hair from his face.”

Also, in explaining the word of “(*)-Huda”, he says: Mahdi is the one who has been guided by Allah towards the truth. This quality has been utilized in names to such extent that it has become like the names which out of prevalence, have found nominal meaning and for this reason has been named as Mahdi, the one whom the Holy Prophet has given glad-tidings about his coming at the end of time.[19]

In the second volume of Fotouhat-e-Islamiah, on page 322 the author after specifying this point that traditions about Mahdi are to such extent that takes one to the level of certitude, says: “What is sure in this regard is that his manifestation is certain. Surely, he shall be from the offspring of Fatemah and he will fill the earth with Justice.” Thereafter he says: Sayyid Muhammad-ibn-Rasul Barzanji has referred to this very matter in his book “Al-Asha’ah”.

Ibn-Abil Hadeed in his commentary of Nahjul-Balagha in the second volume on Page 535, while mentioning some of Hazrat’s speeches (which was previously narrated and we hinted in them the subject of Mahdi) he says: As per research, all the Muslim sects are unanimous in their opinion that the world and obligation shall not end but after the advent of Mahdi who shah come at the end of time.

Poetry and Prose About Mahdi

The author of ‘Yanabi-ul-Muwadda’, on page 438 has attributed a poem to Amir-ul-Mumineen Ali (A.S.) where Hazrat says (to Imam Hussein): “O Hussein! When you shall find yourself alien in some place, associate yourself with its habit and custom! As if I see my soul and my children in Karbala and its battle scene. Our beards will be dyed with blood just as the dress of a bride gets dyed. I see that calamity but not with my naked eye. The key of its worth has been given to me. May Allah grant a good given to me. May Allah grant a good reward to our ‘Qaem’ who is the Upholder  Justice.”

“O Hussein! Qaem shall seek revenge for my blood. Rather he shall seek revenge for your blood too. So be patient upon your hardship and suffering!”

On page 439 of the same book, he narrates from Ali-ibn-Abi Talib (A.S.) the following poem:

“May Allah shower this Mercy and divine Grace upon that valiant Imam who shall make the army divisions of the polytheists object with his victorious sword. He shall manifest this religion on every part of land and will disgrace the polytheist oppressors. I have not spoken these words out of pride and vaunt. Rather it has been given to me by the chosen one of Al-e-Hashim (i.e. Holy Prophet).”

Again, in the same book, on page 454 he narrates the famous ode from De’bel Khuza’ee who recited it before Imam Reza (A.S.). He quotes De’bal as saying: I recited my ode till I came upon this part: “The emergence of the Imam who shall rise in the name of Allah and His blessings is inevitable. He shall distinguish the truth and falsehood for us and reward the virtuous and punish the evil.”

Imam Reza (A.S.) shed tears and then said: ‘O De’bel, the Trusted Spirit has spoken through your tongue...

In Vol. 3, Chapter 366 of ‘Al-Fotouliat-ul –Makkiyah’ we see the following poem: ‘Know that the last of the Saints shall be martyred and the light of universe shall become extinguished. He is the Mahdi, Al-e-Muhammad. He is like the Hindi sword, a destroyer. He is the sun’s rays which brightens every cloud and the darkness. He is the first drop of rain, which bestows munificence and bounty.

The author of ‘Yanabi-ul-Muwadda’ narrates on page 416 a poem from the book ‘Durrul-Maknun’ of Moyiddin Arabi. It is as follows:

“When time shall move ahead by means of the letters of ‘Bismillah’, Mahdi shall emerge. After keeping fast, he shall emerge from the Ka’aba. Send greetings to him on my behalf.”

The author of ‘Eqdua-Durar’, in Section 4, writes:

‘We and this chapter by a few lines of the valuable ode said by Allama Adab Abdullah-ibn-Bashar wherein he has mentioned about Al-e-Muhammad and the killing of ‘Nafs- Zakkiyah’:

On the occasion of killing of ‘Nafs-Zakkiyah’ there are true signs for the one who remembers it. Another ‘Nafs’ which is at work and who shall be killed near Ka’aba, will emerge and invite (the people) towards Imam and he shall inform that at sun-rise when a part of the day has passed, a fire shall be kindled in Kufa along with a flow of blood. Consequently Kufa shall burn. The people of Syria shall dispatch towards ‘Baida’h’ an army against them and they shall be swallowed in the land. Horsemen with valiant men (like the wind, which moves dust and smog) shall move forward. Shoaib-ibn-saleh who is the herald and vanguard shall take them towards a Sayyid who shall emerge from amongst Al-e-Hashim - that sayyid who on the right of his face i.e. between eyes and ears exists spot.

Also, in the preface of the same book its author has brought a poem in praise of Mahdi but has not mentioned whether the poem belongs to himself or someone else. The poem is as follows:

“It is by blessings of Mahdi that the goodness of religions shall be put in order. It is by blessings of Mahdi that degradation of religions shall be put to an end.

It is through his help that the deserts too will become void (of cruelty and oppression).

It is through Mahdi’s goodness that the darkness of cruelty and oppression shall be obviated.

Greetings and salutations of Allah be upon Mahdi on each day.”

The author of ‘Yanabi-ul-Muwadda’ on page 466 writes: This poem is from Shaikh Abdul-Karim Yamani: -

“Its people are living in prosperity and tranquility and you shall see the light of guidance who is from the progeny of ‘Haider’ and Ahl al-Bayt appears by means of (*) He shall be called as ‘Mahdi’ and will emerge for the truth. First and foremost, he shall give commands based on the ‘Sunnah’ of the best creature .e. Hazrat Muhammad (S.A.WA.).

  In the same book, on page 461 he narrates the following poem from Shaikh Abdul-Rahman Basthami, author of ‘Durrat-ul-Ma’aref’:

The eminent (*) and the great one from the progeny of Ahmad shall emerge. First of all he shall manifest the Divine Justice amongst the people just as the same has been narrated by Hazrat Abul-Hassan Reza (A.S.) and has also been recorded in the Treasure of Knowledge.”

The following poem too has been narrated by Basthami on the afore-said page:

The letter of (*) after its (*) shall triumphly emerge in Mecca from the Holy Ka’aba. This is the same Mahdi who shall emerge with truth and soon he shall be sent by Allah for the truth. He shall fill the entire earth with equity and Justice. First of all, he shall erase and destroy the darkness of cruelty and oppression. His custodianship for the Divine affairs is from Allah’s side. He has been chosen by Allah to be the Caliph and the successor of the best Prophet.

Again, in the afore-mentioned book, on page 468 he narrates the following poem in praise of Mahdi from Shaikh Sadruddin Qunawi:

‘Mahdi shall emerge and rise on the earth for the sake of Divine affair. Besides, he will destroy all the infidel Satans. The destruction of all mean persons shall occur by his hands, by the mighty sword which if you would know its true worth it would make you fall sick. The reality of this sword and this ‘Qaem’ who has been appointed for the establishment of religion on the true path, is a Divine affair.

Once again, in the book of ‘Yanabi-ul-Muwadda’ on page 474 Quanduzi has narrated (*) (an ode which ends with     from which is as follows: -

‘How often they ask me about love of Ahl al-Bayt - should I now conceal or deny them? I swear by Allah that love of Ahl al-Bayt has been mingled with my flesh and blood. They are the torches of guidance. After Hazrat (i.e. Holy Prophet) came Haider and Hasnain. After them, came Ali, Muhammad, Jafar Sadiq and Musa. After Musa came Ali who is the place of refuge for the people i.e. Ridha. After him came his son Muhammad and after him came his virtuous son Ali and then Hassan and Muhammad. They are my Imams and my master although a group has rebuked and reproached me (for having this belief).

They are the Imams whose names we often hear. They are the Hujjat (proof) of Allah upon His slaves. They are at the path of guidance towards Allah. They are Imams who keep fast during the day for the sake of Allah and pass their nights by bowing and prostrating before Allah. They are a group to whom belongs Mecca, Abtah, Kif, Jama and the graveyard of Baqi. They are a group to whom belongs Mina, the two sacred monuments, the two ‘Marwa’ and mosque. They are a group who possesses a tomb in every place. Nay, rather they are having a tomb situated in every heart.

Muhammad-ibn-Thalha Shafa’ee says in ‘Matalib-us-Su’ool’ as such: [In the twelfth Chapter while giving account of Abul-Qasim Muhammad-ibn Hassan-ibn-Ali-Ibn-Muhammad-ibn-Ali-ibn Musa-ibn-Jafar-ibn-Muhammad-ibn- Ali-ibn -Hussein-ibn-Ali-ibn-Abi Talib that he is the ‘Mahdi’, ‘Hyjat’ ‘Khalaf-e-Saleh’ and ‘Muntazar’.]

He is the successor and ‘Hujjat’ (proof) who has been approved by Allah. Moreover, Allah has guided him on the true path and given him His temperament and raised his status. Allah has bestowed upon him the ornament of His Grace and he too has put on the dress of virtue. The Holy Prophet (S.A.W.A.) has said something, which has been narrated for us and the one who becomes aware of the Prophet's saying will comprehend its meaning. A learned person knows that news about the signs of Mahdi (A.S.) has come and the Holy Prophet (S.A.W.A.) has revealed the same, lineage and qualities of Mahdi. Suffice it is to mention the saying of the Holy Prophet (S.A.W.A.) who said: ‘The light on Mahdi’s face will be from my light. The one whose place of care is Zahra (a part of his own self), none shall receive a position similar to the position which I have bestowed upon Mahdi. Then, the one who says that he is the Mahdi has spoken the truth.

Apart from what we have written, there are yet other poems in Persian and Arabic, which anyone investigating into them will become enlightened. The author of ‘Yanabi-ul-Muwadda’ has narrated many such poems like the poems of Shaikh Ah mad Jaami, Shaikh Athar Naishabouri, Shaikh Jamaluddin Rumi and others. However what we have narrated is adequate.