The Promised Savior: an Inquiry Into the Imamate of Imam Mahdi (a.s) From the Viewpoint of Muslim Thinkers

Notes

[^1] - rauf_afzali@yahoo.com

[^2] -Quran, Yunus, [^18]:

[^3] - Mihaj al-Sunna, vol. 1, pp. 44-[^47]:

[^4] - Ibid,, pp. 87-[^88]:

[^5] - Abu al-Qasim Najib al-Din bin Husain bin Ud Hilli (H.d. 679 AH. See 'Ayan al-Shi'a, vol. 10, p. [^296]:

[^6] - Mihaj al-Sunna, vol. 1, pp. 89-[^90]:

[^7] - Ibid, pp. 100-[^101]:

[^8] - Ibid, p. [^133]:

[^9] - Ibid, vol. 3, p. [^378]:

[^10] - Ibid, vol. 1, p. [^548]:

[^11] - Ibid, vol. 8, pp. 258 and [^259]:

[^12] - Ibid, p. [^259]:

[^13] - Ibid, vol. 4, p. [^87]:

[^14] -Tarikh Ibn Khaldun, vol. 1, p. [^311]:

[^15] - Tahdib al-Kamal, vol. 25, p. [^146]:

[^16] - Tafsir al-Qurtubi, vol. 8, p. [^121]:

[^17] - Al-Minar al-Nunif, p. [^135]:

[^18] - Tahdib al-Tahdib vol. 9, p. 125 and Fath al-Bari fi Sharh Sahih al-Bukhari, vol. 6, p. [^385]:

[^19] - Ibraz al-Wahm al-Maknoon, p. 436 complied by Abu al-Fayz Ghamari.

[^20] - Al-Sawaeq al-Muhriqa, p. [^162]:

[^21] - Al-Burhan fi 'Alamat Mahdi 'Akhir al-Zaman, p. [^178]:

[^22] - Al-Futuhat al-Islamiyya, vol. 2, p. [^211]:

[^23] - Quran, Nisa, [^165]:

[^24] -Ibid, Anfal, [^42]:

[^25] - Ibid, [^148]:

[^26] - Sharh al- Maqasid, vol. 5, p. [^239]:

[^27] - Musnad Ahmad, vol. 4, p. [^96]:

[^28] - Sahih Ibn Hayyan vol. 10, p. [^434]:

[^29] - Al-Mu''ajam al-Kabir, vol. 19, p. [^388]:

[^30] - Sahih Muslim, vol. 3, p. [^1478]:

[^31] - Al-Tabaqat al-Kubra, vol. 4, pp. 185 and [^186]: According to this book Abdullah bin Umar says that only worldly thing over which is regretful is that he did not fight against Qasiteen. He further says that in this world he has lost three things over which he is regretful: fasting during the hot days of the year, keeping vigilant at night (offering night prayer) and fighting against Qasiteen who rose to fight Imam Ali (a.s).

[^32] - Al-Mustadrak 'ala al-Sahihayn, vol. 3, p. [^558]: According to this source, Abullah bin Umar says that he did not regret for anything…. (blank space, something is omitted) except because of not fighting against Qasiteen.

[^33] -The full text of this tradition is as under:

If sensible trustees of knowledge and wisdom totally disappear from human society then both knowledge and wisdom will suffer severely, may bring harm to humanity and may even die out. But this earth will never be without those persons who will prove the universality of truth as disclosed by Allah, they may be well-known persons, openly and fearlessly declaring the things revealed to them or they may, under fear of harm, injury or deaths hide themselves from the public gaze and may carry on their mission privately so that the reasons proving the reality of truth as preached by religion and as demonstrated by His Prophet may not totally disappear. How many are they and where could they be found? I swear by Allah that they are very few in number but their worth and their ranks before Allah are very high. Through them Allah preserves His Guidance so that they, while departing, may hand over these truths to persons like themselves. The knowledge which they have acquired has made them see the realities and visualize the truth and has instilled

into them the spirit of faith and trust. The duties which were decreed as hard and unbearable by them. They feel happy in the company and association of things which frighten the ignorant and uneducated. They live in this world like everybody else but their souls soar to the heights of Divine Eminence. They are media of Allah on this earth and they invitepeople towards Him. How I love to meet them O Kumayl ! I have told you all that I have to say, you can go back to your place whenever you like". Nahj al-Balagha, saying 147.

[^34] - Fath al-Bari fiSharh Sahih al-Bukhari, vol. 5, p. [^385]: This can also be found elsewhere in other Sunni sources such Tafsir al-Razi, vol. 2, p. 192,, Sharh al-Maqasid, vol. 5, p. 385, Tarikh Baghadad, vol. 6, p. 379, al-'Aqd al-Farid, vol. 1, p. 265, and Ayun al-Akhbar by Abu Qatiba, p. 7. This tradition can also be found in Shia sources including al-Kafi, vol. 1, p. 136, Kamal al-Din vol. 1, p. 287 etc.

[^35] - Sharh Nahj al-Balagha, vol. 18, p. [^351]:

[^36] - Musnad Ahmad, vol. 5, p. [^181]:

[^37] - A camel whose ear is partly cut (see, al-Munjid).

[^38] - Sahih Tarmidhi, vol. 5, p. [^621]:

[^39] - Sahih Tirmidhi, vol. 5, p. [^621]:

[^40] - Al-Mustadrak 'ala al-Sahihayn, vol. 3, p. [^533]:

[^41] - Al-Mu'ajam al-Kabir, vol. 5, pp. 186 and [^187]:

[^42] - Sahih Tirmidhi, vol. 5, p. [^329]:

[^43] - Al-Sawaeq al-Muhriqa, p. [^90]:

[^44] - Istijlab Irtiqa al-Ghuraf, vol. 1, p. [^336]:

[^45] - Jawahir al-'Aqdayn, p. [^231]:

[^46] - LIsan al-'Arab.

[^47] - Al-Sawaeq al-Muhriqa, p. [^90]:

[^48] - Jawahir al-'Aqdayn, p. [^244]:

[^49] - Sharh al-Jami'a al-Saghir, vol. 3, p. 15 and Sharh al-Mawahib al-Ladunniya, vol. 7, p. [^8]:

[^50] - Jawahir al-'Aqdayn, p. [^243]:

[^51] - Quran, Baqara, 129, AlImran, 164 and Jumu'a, [^2]:

[^52] - Mirqat al-Mafatih fi Sharh Mishkat al-Masabih, vol. 5, p. [^600]:

[^53] - Gharaeb al-Quran, vol. 1, p. [^347]:

[^54] - Musnad Ahmad, vol. 5, p. [^90]:

[^55] - Sahih Muslim.

[^56] - Sahih Bukhari, vol. 4, p. [^164]:

[^57] - Musnad Ahmad, vol. 1, p. 376, Sunan Abi Dawood, vol. 4, p. 151 and Sahih Tirmidhi, vol. 3, p. [^343]:

[^58] - Sunan ibn Maja, vol. 2, p. [^1367]:

[^59] - Musnad Ahmad, vol. 3, p. [^36]:

[^60] - The hesitation (is not part of the tradition; it) is made by the narrator.

[^61] - Al-Mustadrak 'ala al-Sahihayn, vol. 4, p. [^557]:

[^62] - Ibid. vol. 4, p. [^558]:

[^63] - Al-Taj al-Jami'a Lilusul, vol. 5, p. [^343]: Sunan Abu Dawood, vol. 2, p. 510 and see also al-Mustadrak 'ala al-Sahihayn, vol. 4, p. 557. Sunan ibn Maja, vol. 2, p. 1368.

[^64] - Al-Mustadrak 'ala al-Sahihayn, vol. 4, p. [^557]:

[^65] - Al-Taj al-Jam'a Lilusul, vol. 5, p. [^343]:

[^66] - Al-Mu'ajam al-Kabir, vol. 10, p. [^166]: This tradition has appeared with little difference in 'Aqd al-Durar fri Akhbar al-Muntazar, p. 56, Faraed al-Samtin, vol. 2, p. 325 and al-Sawaeq al-Muhriqa, p. 249.

[^67] - Al-Bayan fi Akhbar Sahib al-Zaman authored by Ganji Shaf'ei, p. 502, al-Fusul al-Muhimma, authored by Ibn Sabbagh Maliki, p. [^296]:

[^68] - Al-Fitan, vol. 1, p. 171, 'Aqd al-Durar fi Akhbar al-Muntazar, p. [^282]: For further information see, al-Havi fi al-Fatawa, vol. 2, p. 66. This source has narrated this tradition from Ibn Asakir.

[^69] - Sunan Ibn Maja, vol. 2, p. [^1340]:

[^70] - Al-Taj al-Taj al-Jami'a Lilusul, vol. 5, p. [^341]:

[^71] - Tahzib al-Kamal, vol. 25, p. [^151]:

[^72] - Mizan al-Itidal, vol. 3, p. [^535]:

[^73] - Taqrib al-Tahzib, vol. 2, p. [^157]:

[^74] - Ibid, vol. 1, p. [^82]:

[^75] - Tanqih al-Maqal, vol. 1, p. [^269]:

[^76] - Technically speaking, tadlis is on a general categorization of two kinds. a) Talis in Isnad. It means that the narrator narrates a tradition from someone whom he has not seen or from whom he has heard it. Or else, he omits the names of some reporters in order to make his tradition look acceptable or authentic. It is said that tadlish is similar to lie. b) Tadlis in reporter's attributes. It means that narrators describe a narrator with attributes that are not real.

[^77] - Taqrib al-Tahzib, vol. 1, p. [^165]:

[^78] - Tahizib al-Kamal, vol. 25, p. [^149]:

[^79] - Mizan al-Itidal, vol. 3, [^535]:

[^80] - Sahih Bukhari, vol. 4, p. [^143]:

[^81] - Musnad Ahmad, vol. 3, p. [^367]:

[^82] - Fayz al-Qadir, Sharh Jami'a al-Saghir, vol. 6, p. [^17]:

[^83] - Tahzib al-Kamal, vol. 25, p. [^149]:

[^84] - Al-Hawi lil Fatawa, vol. 2, p. [^167]:

[^85] - Sharh al-Maqasid, vol. 5, p. [^313]:

[^86] - Mishkat al-Mafatih, vol. 3, p. [^1503]:

[^87] - Mirqat al-Mafatih fi Sharh Mishkat al-Masabih, vol. 5, p. [^168]:

[^88] - Al-Taj al-Jami'a, vol. 11, p. [^49]:

[^89] - Ibid, vol. 5, pp. 343 and [^344]:

[^90] - Sahih Abi Dawood, vol. 2, p. [^208]:

[^91] - A tradition is munqti'a whose chain does not include all its reporters. See: Dirayat al-Hadith, p. [^113]:

[^92] - Yanabi'a al-Muwadda, p. [^518]:

[^93] - 'Aqd al-Durar fi Akhbar al-Muntazar, pp. 23 and [^24]:

[^94] - 'Aqd al-Durar fi Akhbar al-Muntazar, p. [^31]:

[^95] - Musnad Ahmad vol. 1, p. [^376]:

[^96] - Ibid.

[^97] - Ibid, vol. 1, p. [^430]:

[^98] - Ibid, vol. 1, p. [^448]:

[^99] - Ibid.

[^100] - According to Sunnis, hasan is a type of tradition whose narrators are almost reliable.

[^101] - Sahih Tirmidhi, vol. 4, p. [^438]:

[^102] - Sunan Abu Dawood, vol. 2, p. [^207]:

[^103] - Sharh al-Maqasid, vol. 5, p. [^313]:

[^104] - Minhaj al-Sunna, vol. 4, p. [^93]:

[^105] - Al-Isaba, vol. 1, p. [^429]:

[^106] - Tahdib al-Asma wa al-Lughat, vol. 1, p. [^176]:

[^107] - Miqat al-Mafatih, vol. 9, p. [^962]:

[^108] - Kamal al-Din, vol. 1, p. [^287]:

[^109] - Ibid.

[^110] - Ibid, vol. 1, p. [^286]:

[^111] - Ibid, vol. 2, pp. 412 and [^413]:

[^112] - Quran, Shu'ara, [^227]:

[^113] - Kamal al-Din, vol. 2, p. [^411]:

[^114] - Nu'amani, Kitab al-Ghayba, p. [^140]:

[^115] - Ilal al-Sharae'a, vol. 1, p. [^245]:

[^116] - Kashf al-Murad fi Sharh Tajrid al-Itiqad, pp. 491-[^492]:

[^117] - Muqaddima Ibn Khaldun, p. [^352]:

[^118] - Kashf al-Ghumma fi M'arifat al-Aamma, vol. 3, p. [^283]:

[^119] - Kashf al-Astar an Wajh al-Imam al-Ghaeb an al-Absar, p. [^212]:

[^120] - Al-Mahdi, p. [^155]:

[^121] - Quran, Noor, [^36]:

[^122] - Safar Nama Ibn Batuta, vol. 2, p. [^198]:

[^123] - Al-Ghadir fi al-Kitab wa al-Sunna wa al-Adab, vol. 3, p. [^308]:

[^124] - Wafayat al-Aayan, vol. 1, p. [^372]:

[^125] - Al-Bayan fi Akhbar Sahib al-Zaman.

[^126] - Sheik Mufid, Kitab al-Mazar, p. 9 and al-Ihtijaj, vol. 2, p. [^324]:

[^127] - Al-Kafi, vol. 7, p. [^414]: There are other versions of this tradition as well. See for example this one: إنّما أقضى بينكم بالبيّنات و الأيمان و بعضكم‏ ألحن‏ بحجّته‏ من بعض فأيّما رجل قطعت له من مال أخيه شيئا فإنّما قطعت له به قطعة من النّار.Jawmi'a al-Kilam, p. 698.

[^128] - Saduq, al-Khisal, p. [^616]:

[^129] - Nahj al-Balagha, Sermon [^190]:

[^130] - Ta'awil al-Ayat, p. 642, Bihar al-Anwar, vol. 52,p. [^144]: