References

[1] For instance, refer to Usul-Kafi, 1:294; Musnad of Ahmad Hanbal 5:181-189 and Seerah Ibne-Kathir 2:445

[2] Musnad Al-Imam al-Reza (a.s.) 1:114

[3] Ibid: 113, tradition 72

[4] Nahjul-Balagha, sermon 144

[5] Ehtejaj 2:354

[6] Sahifa Jama’e Sajjadiah: 158, dua 82

[7] Nahjul-Balagha, letter 380/52

[8] Since loves of Ali (a.s.) are dwellers of paradise and his enemies are dwellers in hell.

[9] Aimmahtuna 2:124, hadith 11

[10] Ehtejaj 2:449

[11] From page 171 till page 195 (numbers 474 till 898) and from page 195 till page 241 (numbers 899 till 1149)

[12] Al-Muhajjah: 148

[13] Ibid: 151-152

[14] Nur-ul-Saqalain 2: 390, tradition 190

[15] Al-Muhajjah : 16

[16] An intimate friend

[17] Usul-Kafi 1:199, tradition 1

[18] Muntakhab-ul-Athar: 10 onwards narrating from Sahih-Bukhari, Sahih-Tirmizi, Sahih-Muslim, Sahih-Davoud etc.

[19] Tafsir Al-Mizan 15:270; discussion from viewpoint of traditions (narrated from ‘Jama’e’ul-Jama’e’)

[20] A ‘kunya’ may also be given to the concerned person because of his special attribute or perfection.

[21] The term ‘Hashim’ itself is name of subject of ‘Hashm’ meaning ‘to sop’ (for example bread crumbled in soup). The high-ranking forefather of holy prophet (s.a.w.a.) i.e., Hazrat Amr-ibn-Abd-Munaf was given this title because of unprecedented generosity exhibited by him during famine. He helped the people and saved them from starvation.

[22] Bihar-ul-Anwar 70:303

[23] A special luminous material that forms the main source of creation of those nearest to Allah and we haven’t adequate information on this subject.

[24] Bihar-ul-Anwar 25:8, tradition 12

[25] Bihar-ul-Anwar 51: 216, tradition 2

[26] Ibid: 52: 316, tradition 3

[27] Kamaluddin: 127-145

[28] Bihra-ul-Anwar 52:92

[29] Even though in few traditions, the term ‘reason’ is used by them. However, by reason, they don’t mean philosophical reason (in the sense we had described earlier) but common reason. For example, the traditions come down in “Elal’ush-Sharayeh” of Shaikh Saduq.

[30] Mera’atul-Uqool 4:16

[31] Najm-e-Saqeb: 74, tradition 6

[32] Kalemat’ul Imam-Mahdi (a.t.f.s.), vol 1

[33] Ehtejaj 2:497

[34] Translation of Savaab al-A’maal: 320, tradition 2.

[35] Kafi 1:179, tradition 10

[36] Ibid 1:177, tradition 4

[37] Bihar-ul-Anwar 15:9, tradition 9

[38] Kafi: 389, tradition 1-4

[39] Bihar-ul-Anwar 52:92, tradition 7

[40] Bihar-ul-Anwar 52:93, tradition 8

[41] Kafi 1:200, tradition 1, Imam Reza (a.s.)

[42] Kafi 1:200

[43] Muntakhab-ul-Athar: 284, tradition 2 from Kamaluddin.

[44] Yanabi’ul-Mawaddah: research of Sayyed Ali Jamal Ashraf al-Husaini 3:393 (chapter 94, tradition 39)

[45] Muntakhab-ul-Athar: 285, tradition 6

[46] Muntakhab-ul-Athar: 496, tradition 8

[47] “And despair not of Allah’s mercy”

[48] Al-Muhajjah: 52

[49] Muntakhab-ul-Athar: 497, tradition 9

[50] The essential condition of goodness of a good person is that he must be free and liberated from the ‘self’. The quality of jealousy is unacceptable because one gives priority to himself rather than others. The worship of an arrogant too is unacceptable because he portrays his ‘self’ along with the Absolute Sovereignty. In the same manner, a miser, a stone-hearted, a hot-tempered, a deceitful and eventually a selfish person (who only sees his own good deeds) do not hold any weight in the precise Divine scale. How many good deeds can be found that are free from all these taints and are performed only and only for Allah’s sake?!!

[51] Muntakhab-ul-Athar: 426, tradition 3

[52] Ibid, tradition 4

[53] Ibid: 438, tradition 21

[54] Ibid: 124, tradition 34

[55] Ibid: 463, tradition 1

[56] Ibid, tradition 2

[57] Ehtejaj: Tabarsi 2:471

[58] Muntakhab-ul-Athar : 508, tradition 6

[59] Ibid: 300, tradition 2

[60] Usul-Kafi 1: 146, tradition 1.

[61] Bihar-ul-Anwar 52:353 & 354

[62] Nahjul-Balagha, sermon 138

[63] Ghaibat-Nu’mani: 297

[64] Tauhid-e-Saduq: 96

[65]

[66] Bihar-ul-Anwar 52:351

[67] Muntakhab-ul-Athar: 483, tradition 2 & 3

[68] Ibid: 467, tradition 4.

[69] Muntahi’ul-Aamal, 2:769 (point 36 regarding Hazrat’s qualities)

[70] Muntakhab-ul-Athar: 483, tradition 1.

[71] Ibid: 472, tradition 1 & 4

[72] Ibid: 473, tradition 1.

[73] Muntakhab-ul-Athar: 473, tradition 3

[74] Ibid: 147, tradition 14

[75] Ibid:473, tradition 3

[76] Bihar-ul-Anwar 51:146, tradition 17

[77] Bihar-ul-Anwar 98:5

[78] Bihar-ul-Anwar 52:132, tradition 36

[79] Muntakhab-ul-Athar: 486, tradition 1; narrated from Yanabi’ul-Muwadda

[80] Ibid, tradition 3.

[81] Commentary of Ibn Abil-Hadid 2:47

[82] Kafi 1:337, tradition 6.

[83] Muntakhab-ul-Athar: 515, tradition 8

[84] Bihar-ul-Anwar 51:142, tradition 1.

[85] Ehtejaj 2:497

[86] (Qur’an, 27:40)

[87] (Qur’an, 27:39)

[88] Bihar-ul-Anwar 92:95, hadith 50

[89] Bihar-ul-Anwar: 101, hadith 76

[90] Old Testament, 1936 edition, page 856

[91] Old Testament: 1367

[92] Old Testament: 1364

[93] New Testament: 44

[94] New Testament: 398-399

[95] (Qur’an, 29:14)

[96] (28:18&21)

[97] Bihar-ul-Anwar 52:231 & 349

[98] Muntakhab-ul-Athar: 491

[99] In this regard, you may refer to the book, “Sunan-Nabi” by Allamah Sayyed Mohammad Husain Tabatabai and “Tutiya-Deedegan” part 2.

[100] Bihar-ul-Anwar 70:252, treatise on Tauzee-ul-Ma’sael, rules about dress of worshipper.

[101] Durrul-Manthur 5:258

[102] Kanz-ul-Daqa’eq 8:308 narrated from Tafsir Majma-ul-Bayan.

[103] Kanz-ul-Daqa’eq, Vol 8

[104] Shavahid al-Tanzeel: 109-112

[105] Muntakhab-ul-Athar: 300, hadith 1

[106] Muntakhab-ul-Athar: 251, hadith 1.

[107] Muntahi-ul-Aamal 2:703

[108] Muntakhab-ul-Athar: 252, hadith 4 and 7-9

[109] Muntakhab-ul-Athar: 314, hadith 7 & 8

[110] Muntakhab-ul-Athar: 314, hadith 4 & 9

[111] Muntakhab-ul-Athar: 255, hadith 4

[112] Muntakhab-ul-Athar: 256, hadith 7

[113] Muntakhab-ul-Athar: 262, hadith 15

[114] Wasa’el-ul-Shia 18: 95, hadith 20

[115] Wasa’el-ul-Shia: 101, hadith 9

[116] Najme-Saqeb, chapter 7, event 15 with minor change.

[117] Najm-Saqeb: 473, Incident 73

[118] Muntakhab-ul-Athar: 636-640

[119] Ehtejaj: By Tabarsi, 2:471

[120] Muntahi-ul-A’maal, 1:336

[121] In Dua-e-Abu Hamzah Thomali we read as such: “O Allah, what am I? (not who am I?) and what is my significance?! (Mafati’ul- Jinan). Also, Imam (a.s.) says, “what has the son of Adam to do with pride?! (Nahjul-Balagha: Maxim No 445).

[122] Najme-Saqeb: 506, Event 98.

[123] Ehtejaj, by Tabarsi 2:497

[124] Similarly, A’yan-ul-Shia 6:279-287; Seyaro A’laam-ul-Nabala 1:505-558; Brief Tarikh-e-Dameshk 10:28-56; Mu’jam Rijaal-ul-Hadith 8:186-199; Sefat-ul-Safva 1:523-556; Al Darejaat-ul-Rafiah: 198-220; Al-A’laam 3: 111-112; Al-Tabaqaat-ul-Kubra 4:75-93.

[125] Muntakhab-ul-Athar: 292, hadith 1.

[126] Muntakhab-ul-Athar: 441, hadith 7.

[127] Bihar-ul-Anwar 52:341

[128] Bihar-ul-Anwar 51:48

[129] Bihar-ul-Anwar 51:48, hadith 11

[130] Muntakhab-ul-Athar: 300, hadith 3

[131] Bihar-ul-Anwar 98:159

[132] Muntakhab-ul-Athar: 309, hadith 4; Bihar-ul-Anwar 51:29 and 52:350

[133] Muntakhab-ul-Athar: 308, hadith 1.

[134] Al-Muhajjah: 50

[135] Muntakhab-ul-Athar: 316-317, hadith 1-8

[136] Kanz-ul-Daqa’eq 2:679

[137] Kafi 1:49, hadith 8

[138] Ehtejaj: 470

[139] Usul-e-Kafi 1:294

[140] Usul-e-Kafi 1:333-334

[141] Muntakhab-ul-Athar: 497, hadith 9

[142] Till here, from Ehtejaj 2:467

[143] Ehtejaj 2:470

[144] Ibid: 471

[145] Ibid: 497

[146] Ibid: 498

[147] Ibid

[148] Ibid: 499

[149] Bihar-ul-Anwar 51:148, hadith 22 and translation of Mikyaal-ul-Makarem 1:137

[150] Muntakhab-ul-Athar: 506 under hadith No 4.

[151] Ibid: 258, hadith 12 and Bihar-ul-Anwar 51:219

[152] Bihar-ul-Anwar 52:150

[153] Dua-e-Eftetah

[154] Referring to the Sunni and Shiite books, the holy Prophet (s.a.w.a.) said, “I leave behind two weighty things: One is the Book of Allah and the other is my progeny.” [Musnad Ahmad-ibn-Hanbal 3:26]

[155] Sahih-Tirmidhi 2:298 narrating from Fazael’ul-Khamsah-Fi-Sihah-ul-Sittah 1:349; also in Mustadrak Sahih Hakem 3:109, Sahih Ibne-Maajah: 12 and Musnad-Ahmad 4:372

[156] Mustadrak-Hakem 3:121

[157] Kamaluddin: 257, hadith 1.

[158] Eqdud-Durar: 16, hadith 3.

[159] Concerning the fact that the Imams (a.s.) are those who are firmly rooted in knowledge, refer to Usul-Kafi 1:213

[160] Sahih-Tirmidhi 4:505; Kitab al-Fetan, hadith 2230.

[161] Sahih-Timidhi 4:506, hadith 2232

[162] Sunan Abu-Dawood 4:107, hadith 4283, 4284 & 4285.

[163] Ibid.

[164] Ibid.

[165] Jamaeh al-Usul; Ibne-Athir, Vol 11, hadith 7808

[166] Sunan Ibne-Ma’jah 2:1367, hadith 4085

[167] Al-Musannaf 11: hadith 20770; Mustadrak-Hakem 4:558

[168] Page 286, hadith 1.

[169] Page 289, hadith 1.

[170] Page 307, hadith 1.

[171] Page 316, hadith 2.

[172] Page 317, hadith 1.

[173] Refer to Usul-e-Kafi 1: 525-535

[174] Ibid: 2 tradition 2.

[175] Ibid: 4, tradition 4

[176] Ibid: 5, tradition 11

[177] Ibid: 15, tradition 16.

[178] Ibid: 15, tradition 15.

[179] Ibid: 16, tradition 21 & 22.

[180] Ibid: 16, tradition 21 & 22.

[181] Ibid: 23, tradition 35.

[182] Bihar-ul-Anwar, vol.51:24, tradition 37.

[183] Muntakhab-ul-Athar: 182, tradition 2.

[184] Ibid: 183, tradition 4

[185] Ibid: 185, tradition 1.

[186] Refer to the last section of the book, “Imamate-Ma’hboob” written by this author.

[187] Muntakhab-ul-Athar : 95, tradition 33

[188] Ibid : 93, tradition 27

[189] Muntakhab-ul-Athar: 426, tradition 2.

[190] Muntakhab-ul-Athar: 440, tradition 4

[191] Ibid: 439, tradition 1.

[192] Ibid: 515, tradition 13

[193] Ibid: 516, tradition 5

[194] Ibid: 498, tradition 10

[195] Muntakhab-ul-Athar: 252, tradition 4, 7, 9.

[196] Kafi 2:208, tradition 1.

[197] Ibid 1: 376, tradition 1.

[198] Kafi 2:234

[199] Ehtejaj: Abu-Mansoor Ahmad-ibn-Abi Talib Tabarsi 2, 277-279, printed in Najaf 1386 A.H.

[200] Kalamat’ul Imam Mahdi: 565

[201] Bihar-ul-Anwar 51: 303-304

[202] Bihar-ul-Anwar 51: 306 & 307 narrating from “Feh’rest” of Najashi.

[203] Ghaibat: Muhammad-ibn-Hasan Tusi, page 186; Maktab Nainawa, Tehran.

[204] Kamaluddin: 384, chapter 38, tradition 1.

[205] Kalemat’ul Imam al-Mahdi: 264

[206] Ibid: 193

[207] Ibid: 298

[208] Ibid: 200

[209] Ibid: 196

[210] Ibid: 190

[211] Ibid: 190

[212] Ibid: 376

[213] Ibid: 564

[214] Ibid: 288

[215] Ghaibat: Shaikh Tusi: 227-228

[216] Kalemat’ul Imam Mahdi: 284

[217] About prayers of Imams (a.s.) for their Shiites, refer to “Bihar-ul-Anwar” 26:141, tradition 12.

[218] Translation of Mekyal al-Makarem 1:119

[219] Ibid

[220] Kafi 2:509, tradition 2

[221] Najme-Saqeb, chapter 7, incident 71 with minor change in phrases.

[222] Bihar-ul-Anwar 52:92 & 93.

[223] Najme-Saqeb: 45, fifteenth name.

[224] Ibid: 572, chapter 9.

[225] Researches concerning longevity, senility and prevention of old age.

[226] Ibid: 7

[227] Ibid: 9

[228] Ibid: 27

[229] Ibid: 32-33

[230] Ibid: 33

[231] Ibid: 37

[232] Ibid: 38

[233] Ibid: 54

[234] Secret of longevity: 86

[235] Ibid: 167

[236] Ibid: 165

[237] Ibid: 181

[238] Research concerning longevity, senility and prevention of old age: 11

[239] Ibid: 29

[240] Ibid: 30

[241] Ibid: 33

[242] Ibid: 89

[243] Ibid: 93

[244] Ibid: 94

[245] Ibid: 94

[246] Ibid: 60

[247] Torah: chapter 5. Also, the holy Quran: Anbiya (21: 45) and Saffat (37: 145)..

[248] Pars magazine, section 2, page 100-101

[249] Muntakhab-ul-Athar: 274, tradition 1 from Kamaluddin of Saduq.

[250] Bihar-ul-Anwar 52:231

[251] Muntakhab-ul-Athar: 488, below tradition 5, narrating Majlisi’s words.

[252] Tafsir Al-Asfa 1:115 under the verse 244 Sura Baqarah.

[253] Kanz-ul-Daqa’eq 7:377; also Al-Burhan 4:228 (tradition 8044)

[254] Kahf (18) : 47

[255] Anwar-ul-Laame’a: Sayyed Abdullah Shubbar: 192 and Bihar-ul-Anwar 53:122, Allamah claims that approximately 200 genuine traditions have come down in this regard.

[256] Bihar-ul-Anwar 52:39, tradition 1

[257] Bihar-ul-Anwar 53:39, tradition 1

[258] Ibid: tradition 2

[259] Ibid: tradition 3

[260] Ibid: tradition 9

[261] Ghaibate-Tusi: 276

[262] Muntakhab-ul-Athar: 312, tradition 1

[263] Muntakhab-ul-Athar: 312, tradition 1.

[264] Ibid: 312, tradition 3.

[265] Bihar-ul-Anwar 52:191; Al-Muhajjah: 226; Muntakhab-ul-Athar: 290, tradition 1-3

[266] Tafsir-Aiyashi 1:183

[267] Al-Mahdi: Sadr: 239

[268] Muntakhab-ul-Athar: 470, tradition 1

[269] Ibid: 471, tradition 1

[270] Ibid: 472, tradition 2

[271] Ibid: 472, tradition 3

[272] Ibid: 473, tradition 1

[273] Ehtejaj Tabarsi 2:497

[274] Refer to Kalemat’ul Imam Mahdi (a.t.f.s.), section 3-6; Bihar-ul-Anwar 102: 181-126 and Rabi’ul-Anam Fi Khairul Anam: 355-396 which have narrated various ‘Ziarats’.

[275] Kafi 2:39, a part of hadith No 7

[276] Bihar-ul-Anwar 52:25

[277] Ibid, tradition No 7

[278] Ibid: 140, tradition 51