Conversation of Angels with Imam Husain (A.S)

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Shaikh Mufeed has narrated through his chain of transmitters, that Imam Ja’far as Sadiq (a.s.) said, that when Imam Husain (a.s.) left Madina, a group of Angels, having distinct marks, met him on the way.

(Ahlul Bayt News Agency) – They carried swords in their hands and had mounted the horses of Paradise. They came to Imam, saluted him and said, “O Allah’s Proof (Hujjah) upon the creatures after your Grandfather, Father and Brother! Allah the Glorious had rendered help to your Grandfather through our medium in many of his battles, and has now sent us to assist you.” Imam replied,
“The promised land is called Karbala, thus you may come to me there.”
They said, “O Proof of Allah! You may command whatever you desire and we will comply to it and obey you. If you fear the enemies we shall defend you against them.” Imam replied,
“They have no way upon me and they will not be able to hurt me until I reach my (destined) mausoleum.”

The army of genie in defense of Imam Husain (a.s.)

Numerous groups of Muslim genie came to Imam Husain (a.s.) and said, “O our Master! We are your adherents and helpers thus we shall fulfil your command, whatever it be. If you desire we will hault here and slay all your enemies.” Imam replied,

“May Allah reward you with goodness! Haven’t you read the Qur’an which was revealed to my Grandfather, wherein is stated:
“Wherever you be, death will overtake you, even if you be in towers (strong and) lofty.”
And it is stated,

“Those for whom slaughter was ordained would certainly have gone forth to the places where they (now) lie (slain).”

Then if I remain in this place, how would this unfortunate nation be tested and tried? And who will lay in my grave in Karbala. (On the day) When Allah the Glorious spread the earth, He chose that land for me. And has made it a place of refuge for my followers (Shi’ah) so that they might find peace thereunder in this world as well as the hereafter. Come to me on Saturday, for I shall be martyred in the end of the week on the tenth. No one from among my family, friends, brothers and relatives will remain alive after my death, my head will then be taken to Yazid.”

The genie said, “O friend of Allah! And O the son of the friend of Allah! If the obedience of your orders would not have been obligatory on us and killing would not have been unlawful, we would surely have killed all your enemies before they reach you.” Imam replied,
“By Allah! We are competent enough to kill them than you. But the intention is that one should be killed with (presenting valid) proofs and reasons, and should be guided with proofs and reasons.”

In other words, the Imam did not wish that they be destroyed before submitting his proofs unto them. (Here ends that which has been quoted in the book of Mohammad bin Abi Talib)

Dialogue of Umme Salma (a.s.) with Imam Husain (a.s.) during his journey
Allamah Majlisi says that I have read in some books, that when Imam Husain (a.s.) decided to leave Madina, Umme Salma (a.s.) came to him and said, “O my dear son! Do not aggrieve me by going towards Iraq. For I have heard your Grandfather say that my son Husain will be killed in Iraq at a place called Karbala.” Imam replied,
“O dear Grandmother! I too am aware of it and I shall be forcefully killed while there is no escape from it. By Allah! I know the day when I shall be killed and recognize my murderor besides being aware of the Mausoleum where I shall be buried. And I know all those people among my family, relatives and followers who shall die alongwith me. And I wish to show you the place where I shall be buried.”

Then he pointed towards Karbala and the land thereat arose and he showed her the places where he would be buried, where he would lay martyred, the site of his encampment, and the place where he would hault. When Umme Salma saw this she wept bitterly and offered all decree to the Almighty. Then Imam said,
“O Grandmother! Allah Almighty desires to see me killed and that my head be severed with cruelty and injustice. Besides (Allah) desires that my family and womenfolk be expelled, and my children oppressed, bare headed, arrested and bound in chains. And they would plead and call out for help, but none would come to their aid.”

In another tradition it is stated that Umme Salma told Imam Husain (a.s.) that, “I have with me some sand which your Grandfather had given and which lies in a bottle.” Imam replied,
“By Allah! I shall be killed even if I do not go to Iraq.”

Then he lifted a handful of earth (from the land of Karbala which had risen) and giving it to Umme Salma said, “Mix this with the sand in the bottle given to you by my Grandfather, when it turns into blood, know that I have been martyred.” (Here ends the quotation of Biharul Anwar).

Conversation of Jabir bin Abdullah Ansari with Imam Husain (a.s.)

Sayyed Bahrani in Madinatul Ma’ajiz quotes from Saqibul Manaqib, and others quote from Manaqibus Sua’da that Jabir bin Abdullah Ansari says, that when Imam Husain (a.s.) intended going towards Iraq, I came to his presence and said, “You are the son of the Prophet of Allah and one of his two endeared grand children. I do not hold any other opinion except that you too enter into a peace-treaty (with Yazid) as your brother had done with Mu’awiyah, and verily he was trustworthy and rightly guided.” Imam Husain replied,
“O Jabir! Whatever my brother did was ordained by Allah and the Prophet, and whatever I shall do too shall be according to the command of Allah and His Prophet. Do you wish that at this very moment I invite the Holy Prophet, Imam Ali, and my brother Hasan to testify regarding my action”?

Then Imam looked towards the heavens, suddenly I saw that the doors of heavens opened ajar and Prophet Mohammad (s.a.w.s.), Imam Ali (a.s.), Imam Hasan (a.s.), Hazrat Hamza (a.s.), Hazrat Ja’far at Tayyar (a.s.) and (my uncle) Zaid descended from the heavens upon the earth. Seeing this I became frightful, when the Prophet said,
“O Jabir! Did not I inform you prior to Husain during the time of Hasan, that you would not become a believer unless you surrendered to the Imams and not object to their actions? Do you desire to see the place where Mu’awiyah will dwell and the place of my son Husain and of his murderer Yazid”?

I replied in the affirmative. Then the Prophet struck his foot onto the ground and it tore apart and another ground appeared beneath. Then I saw a river flowing, which also tore apart, underneath which was another ground. Thus seven layers of the ground and rivers ripped apart (one below the other) until there appeared hell. I saw that Waleed bin Mughirah, Abu Jahl, Mu’awiyah and Yazid were bound together in a chain alongwith the other rebellious Satans. And their torment was more severe than that of the other people of hell. Then the Holy Prophet commanded me to lift my head. I saw that the heavens had opened their doors and Paradise was apparent. Then all those blessed people who had descended from there returned back. When they were in the air the Prophet called out to Imam Husain,
“Come and mingle with me my dear Husain.”

I saw that Husain ascended too and joined them onto the high status in Paradise. The Holy Prophet then caught hold of the hand of Husain and told me,
“O Jabir! This son of mine is here alongwith me, submit to him and do not fall in doubt so as to become a believer.”

Jabir says that, “May both my eyes turn blind if whatever I have seen and related from the Prophet is false.”

Sheikh Abbas Qummi (RA)

Shaikh_QummiSheikh Abbas Qummi (RA): Author of the book
‘Mafateeh-ul-Jinan’(The Keys of Paradise)

By Gholamreza Goli Zavareh
Hajj Sheikh Abbas Qumi (RA) is one of the greatest scholars, researchers and narrators who in righteousness and self-sacrifice is an example of such self-made people who want to go further by means of development and guidance. He was brought up in a pious family and he himself embarked upon a thriving faith and spirituality, and due to his efforts in the path of piety and abstemiousness, the luminous heavenly-light enlightened his inner-self and had greatly affected his thought, behavior, mental and propagational efforts. His pious and mystical life is witness to such a claim.
The mystery of the success and popularity of this great scholar among the people, because of his book of supplications named Mafateeh-ul-Jinnan, is because faith and devotion were surging in the stream of his existence and had made his inner-self pure, pleasant and wholesome. Whatever he would write for others or speak of on the pulpit was the truth and came from the core of his heart, and before summoning others to the right path, he himself would practice what he preached.
He, with all his ability, like other Shi’a scholars, stood against the mean cultural customs, self-losing and intellectual conspiracies. He, enjoined the right and forbade the wrong and stood in the battlefield to fight the enemies of faith and with his piety and eloquent speech quenched the thirst of the learned scholars. 1
He, was familiar with the Qur’an from his childhood and when arriving at the verse:
“And I have not created the jinn and the men except that they should serve Me.” 2 – his whole body would shiver and he would whisper, saying: “How unaware and how far we are from the divine goal”. He was so particular about religious instructions that it seemed that all these instructions were specific to him and he believed that only performing the obligatory deeds is not sufficient to reach the peak of perfection, but performing the supererogatory and recommended prayers and the remembrance of Allah (SWT), supplications and prayers leads to the ultimate position and he himself was never ignorant of performing such recommended prayers and supplications. His son, Hajj Mirza Ali Muhadith Zadeh narrates: “As far as I can remember, my father never missed his prayers during the night, even during his journeys.” 3
With all his scholarly ranks and levels of piety and learning, he always showed humility and modesty and was weary of pride and fame and wanted to live a life of obscurity. He was respectful to all but mostly he paid particular respect to the Sadat scholars and people who were in some way the propagators of Ahlul-Bayt (AS) culture. When he entered a religious gathering, he would sit wherever he found a place and wouldn’t give priority to himself. Many a times he carried a book to the pulpit and narrated a hadith for the listeners. 4
The heritage left behind by this narrator, according to his son Hajj Mirza Ali Muhadith Zadeh is approximately 63 books about prayers, ethics, history and biographies. 5 But the late Muhammad Ali Tabrizi has listed 30 books by him, 6 and Khan Baba Mushar, 7 and Hassan Marsloand, 8 have listed about 50 books as the compilation work of Hajj Sheikh Qumi (RA), and at the same time Ali Dawani has introduced about 85 large and small books by Muhadith Qumi. 9 Among these books, the book, ‘Mafateeh-ul-Jinan wal Baqiat-ul-Salihat’ is the most famous and is used in most of the honored and holy places like mosques, Imam Zadehs, Hussainiyehs, and in the houses of the Shiites. Most of the narrated prayers, supererogatory and Ziyarat-e-Aimeh Athar, are collected in this book and are within the reach of the people interested in them. It can be said that these recommended and supererogatory prayers are the intellectual and mystic humming of the Shiites.
Qum is known as a holy city and the first Shiite Center in Iran. Its people at the end of the first Islamic era accepted the Wilayat of the Ahlul-Bayt (AS). The Shiites from the early times loved Islam and always took the lead to join firmly to the heavenly stars of Wilayat and Imamate and the people of Qum were the first to send ‘Khums’ for the A’imah. 10 Due to this familiarity and intellectual connection the teachings of the Ahlul-Bayt (AS) spread in this city and great scholars, narrators and jurist-consultants were trained and educated there, who made great efforts to make the beliefs of the people fruitful and give freedom to eminent values.
Qum is the house of the descendants of Imam Ali (AS), resting place of Sadat and a sacred place for the descendants of the Imams (AS). The people of Qum played a definitive role in the staging of religious revolts and political campaigns to abolish ignorance and despotism. The holy shrine of Fatima Masouma (SA) and many other theological and cultural centers for saving the religion and spreading of Islamic culture, have increased the intellectuality and holiness of this city and they have also added to its esteem and authority.
Hajj Sheikh Abbas Qumi (RA) blossomed in this city. He held special respect for his hometown and he felt proud wherever he heard the name of his city and this can be easily seen from the name of his books where ‘Qumi’ is a suffix that specifies his identity.
In the year 1294 (AH) in a house where the fragrance of the love of Imam Ali (AS) and his descendants reaches every human being who is eager for insight and knowledge, a baby is born and the sound of the baby’s cry blends with the exciting and rejoicing cries of the ladies present at the time of the baby’s delivery. All of them thank Allah (SWT), for the baby is healthy. They wrap the baby in a cloth and take him to his father. He takes the child in his arms and his eyes are full of love and satisfaction. He kisses the child and thanks Allah (SWT), and he prays for the baby and later in the presence of the relatives and friends, after completing all the customs, he names the baby ‘Abbas’.

 A mother’s humming:
Zainab the mother of the newborn had pledged to herself that at the time of feeding the baby, she would not be without ablution and she would feed the child in a state of cleanliness and purity. She practiced what she said and for two years she fed Abbas in the state of ablution. Due to this Sheikh Abbas Qumi (RA) would say: “The main reason of my success is due to my mother’s blessings, because that respected lady, within possible limits, fed me in the state of cleanliness and purity.” His mother had also said: “For two years when Abbas was fed by me, I don’t remember ever once feeding him without taking ablution.”
Zainab was a pious lady who endeavored in performing her religious obligations and even the supererogatory ones. She paid specific attention to the performance of the obligatory prayers at the ascribed times and it can be said for certain that the factors of success and a fruitful and bright future of Muhadith Qumi, a renowned personality of the Shiites was due to the upbringing and guidance of such a compassionate, religious and pious trainer.
Hajj Sheikh Abbas Qumi (RA) on many occasions remembered his mother’s kindness and favors and also pointed out to the listeners, thus: “My mother was a pious and righteous lady and one of her distinctions was that she never missed her prayers, offering them at the ascribed times.” 11
A peaceful environment, a warm embrace and humming full of emotions by this lady, all brought a healthy and suitable environment for Abbas’s development. The father also completely fulfilled the role of a worthy trainer in respect to his child. He worked with his child according to his development and made himself harmonized to his son’s world, and tried to answer all his emotional and material requirements.
In reality his existence was the source of peace of mind and closeness among the family members. His demeanor accompanied by pure motherly emotions, had transformed the environment of the house into a garden so that they witnessed the blossoming of the buds of their living garden.

Childhood Education:
Sheikh Abbas (RA) became acquainted with the Holy Qur’an from his early childhood and he would sleep with the pleasant sound of his father who would read from the revealed book. The days passed and this sapling grew in the garden where the stream of Wilayat was flowing and he could stand on his own feet. The house in which he was brought up was not a great distance away from the Shrine of Hazrat Fatima Masouma (SA), therefore, sometimes he would catch hold of his mother or father’s finger and walking with small steps which were the beginning of the bigger steps of the future, would make the trip for the Ziyarat of this great lady.
Although only a few years of his life had passed and it was time for him to stay at home and play with the children of his age group and be busy with other childish amusements, with his father’s guidance and together with his mother’s affection and guidance, Sheikh Abbas was sent to the ‘Maktab’ to learn Qur’an and the basic teachings of Islam.
This child who had acquired training from pious parents had special respect for his mother and father and above all he had a natural liking to learn the Qur’an. He paid attention to his trainers and went to the ‘Maktab’ to learn the verses of guidance and the self-building words of the Qur’an.
Sheikh Abbas with his friends, would go daily to the ‘Maktab’ except on Fridays, and in the evening he would play with children of his own age group. Before sunset he would return home and at that young age where prayers were not yet obligatory for him, he would take ablution and when his father would stand for prayers or go to the mosque to join the Jam’at, Abbas also accompanied him and performed his prayers in a childish manner. At night he would read the Qur’an and whilst reading verses, he felt peace and a special kind of pleasure. Abbas spent the days of his childhood in Qum in such a manner, 12 and then stepped into adolescence.
He had a weak body structure but had a strong soul, calm heart, magnanimous thoughts and extraordinary aspirations. His searching mind led him to find out about everything that came his way. Although he did not seem older than a child, he had a much older mental capacity. When speaking to elders and even with those of his own age group, he spoke so well that it seemed as if an experienced man was speaking. 13

Details of Interest and Desire:
Sheikh Abbas (RA) progressed so rapidly in acquiring religious education that he became famous in Qum. He was known as ‘Sheikh Abbas’ and he was described as a young religious person who had great Islamic knowledge. In other words, the local people of Qum knew that a young boy aged 20 was present in their city who was performing great acts, and apart from instructive and worthy sermons he was even compiling books. At the beginning of his 21st year, Sheikh Abbas’s first book was published in Qum and was not only a means of happiness for Sheikh and for his neighbors but he himself thanked Allah (SWT) for this success and tried much harder and wrote many other books. 14
Sheikh Abbas acquired knowledge of literature from Sheikh Abul-Qassim al-Kabit (RA) and Mirza Muhammad Arbab (RA) who were experts in this art. Sheikh Abbas, economically, was passing through straitened circumstances, therefore, he made use of Mirza Muhammad Arbab’s library. He had even made use of the presence of Hajj Agha Ahmed Tabatabai (RA). From his youth, he had an elegant writing and was fond of calligraphy and he learnt the different methodsof calligraphy like Naskh and Nastabeeq from the art teacher named Agha Sheikh Muhammad Hussain (RA). He acquired skills in the art of calligraphy to such an extent that his first book ‘Fawaid-ur-Rajabiyeh’ was written in his own handwriting and was printed in 1315 (AH). In the same year, at the end of the month of Safar, he transcribed 220 pages of Surah Yaseen by Mulla Sadra in Naskh calligraphy and at the end of this transcription, he has mentioned himself as a student of the lowest grade and the lowest creature on the earth. 15
Sheikh Abbas (RA) after completing the preliminary stage studies of ‘Hauza’ realized that the knowledge gained from Hauza-e-Qum did not satisfy him, therefore, in the year 1316 (AH) he took his possessions and started off for Najaf-e-Ashraf (in Iraq) to acquire more knowledge. There he came within the circle of the famous scholars and teachers of that great Hauza. 16
Because Sheik Abbas (RA) was very eager to know about the true narrators and he himself narrated about the Ahlul-Bayt (AS) from the beginning when he entered Najaf he was fascinated by a scholar named Hajj Mirza Hussain Noori Tabarsi and he would attend his classes. 17
The late Hajj Sheikh Abbas (RA) at the end of the book, Mafateeh-ul-Jinan writes: “It comes to an end and whatever had been prescribed has been added to this book on Sunday night, 10th Zhu al-Q’ada, 1344 (AH) and because on this day I received the news of my mother’s death, I request my Muslim brothers to make use of this book and I even request them to pray for my late mother, my father and me in their prayers in this world and hereafter.
References:
1. Deedar ba Abrar, vol. 27 (Muhadith Qumi, Hadith-e-Ikhlas) Khaleel Abdullah Zadeh.
2. Sura Az-Zariyat, Verse 56.
3. Muhadith Qumi, Hadith-e-Ikhlas, p. 87.
4. Magazine Noor-e-Ilm, 2nd edition, No. 2, p. 124.
5. End of the translation Nafs-ul-Mahoom, by Agha-e-Ayatullah Shaibani.
6. Rehanat-ul-Adab, Mudarris Tabrizi, vol. 4, p. 487.
7. In the book, Muqalifeen-e-Kutub, vol. 3.
8. Zindagi name, Rijal wa Mashaheer-e-Iran, vol. 5, pp. 180-81.
9. Mufakhie-e-Islam, vol. 11, Chapter 2, Ali Diwani
10. Safeenat-ul-Bihar, Muhadith Qumi, vol. 2, p. 447.
11. Hajj Sheikh Abbas Qumi, Maed-e-Taqwa was Fazeelat, p. 35, Muhadith Qumi, Hadith-e-Ikhlas, p. 15; Sitaragan-e-Haram, vol. 4, p. 159.
12. Tareekh-e-Qum, Muhammad Hussain Nasir-ush-Sharieh, preface index and additions, p. 274.
13. Muhadith Qumi, Hadith-e-Ikhlas, p. 24.
14. Chehray-ha was Qisse-ha, Ali-e-Masoomi, p. 15.
15. Mufakhir-e-Islam, vol. 11, 1st part, p. 47.
16. Ullema-e-Muathir, Mulla Ali Waiz Khaybari, p. 181;
Tareekh-e-Qum, p. 274, and of the translation Nafs-ul-Mahoom, by Ali Muhadith Zadeh.
17. Ullema-e-Muathir, p. 181; Fawaid-ul-Razawiyeh.

Bismillahir Rahmanir Raheem
InaLillahay Wa Ina Elehey Rajeyun!!
Verily we are from Allah and to Him do we return.

We regret to inform you of the sad demise of  Shauqat Husain Naqvi S/O Ibrahim Husain Naqvi who passed away Today Morning  10 Am 9th Nov  2010 ,Kanpur India.

Marhum will be buried in qabristan Kanpur today.Mo’mineen are requested to recite Surah Fatiha for the departed soul.

Request For Namaz e wahshat tonight shab e  10th Nov  2011.

Eid al dha Mubarak

Eid Ul Adha Mubarak

 Eid-Ul-Adha is a day of remembrance. Muslims around the world celebrate “this feast of commitment, obedience and self-sacrifice to Allah.

Our members know that faith is the supreme support, the force and the pillar of Character. The two activities – bidding to do good and forbidding evil – results from faith. Idd-ul-Azha ( Baquar’id or Bakrid ) .is the commemoration of the noble example of faith in the Divine Will and supplication to it to the extent of annihilating oneself, set by Abraham ( Ibrahim ), an Apostle of Allah.

On Zilhaj 10, all Muslims who can afford, converge on the holy city of Mecca to perform Haj . It is inclumbent upon them, and on every Muslims who can

afford, to slaughter she goat, sheep or ewe (or Ref Islamic Rulings) in sacrifice for remembering sacrifice of hazrath Ibrahim.

Sacrifice of ibrahim is so important where he during his visits to his family on the ninth night of Zilhaj, had a dream – a source of communion between God and his Apostles in which he found himself slaughtering his son Ismail. Abraham took the dream as the command of God and set out to – execute it. But, there was a surprise in store for Abraham -he his son Ismail alive and a sheep lying slaughtered in his place.

Idd-ul-Azha ( Baquar’id or Bakrid ) Mubarak To All Momin and Mominaat.

The Night Of 10th (shab e 10th) is a highly blessed night. It is desirable to remain awake, pray dua’as and invoke Allah for blessings and forgiveness.

Recite Ziyarath e imam husain(a.s) and ziyarath e Jamea third and dua e NUDBAH.

“Nothing is better than namaz to make shaitan bite the dust, then perform namaz and make Shaitan bite the dust”. (Bihar 53/182).“The thanks giving prostration is amongst the most necessary and obligatory Sunnah”. (Bihar 53 – 161).

THE COMPANIONS OF KISA

May Allah curse the prejudice, jealousy and enemity of Ahle Bayt (a.s.), as no indisputable fact of Islam remained certain, and at every place the faithfuls of the government created doubts. And who is ignorant of it that, Aayat-e-Tat-heer, is in the glory of the pure Ahle Bayt (a.s.), and by Ahle Bayt it means the five noble souls. But in the olden and modern times such persons are, by all means born whose function is to suspect realities and to devote the certainties of Islam at the alter of doubts. They wanted to take the help the matter of before and after part of the verse and connect it to the wives of the Prophet (s.a.w.a), and in the meantime have confessed this also that, the circle of Ahle Bayt (a.s), is far more expensive than wives, and in it there is also place for Hazrat Ali, Janab-e-Fatemah, Hasan and Husayn (a.s). As after which such a group was born which emiminated this possibility too, and in his crude ideas established the proofs that the application of Ahle Bayt cannot be to the infallible, by it is meant only the wives of the Holy Prophet (s.a.w.a). And prepared one or two narrations also in which the narrators have tried to relate the Ahle Bayt to wives, and have overlooked all those Traditions against this, in which there was no place for doubt or suspicion, on the contrary stopping Umme Salamah itself was a proof that, wives are not a part of it. Anyway, it is the impertinence of times, as the wife of the Holy Prophet (s.a.w.a), who tried to enter was stopped by the Messenger (s.a.w.a), and in the mark or sign of the one who was not even present at this moment, was made a participant of the verse from the unknown. Now, for a study, the references of Ahmad ibne Hambal and his contemporary or the later authentic scholars of the Ahle Sunnat are being quoted, who have mentioned Hazrat Ali, Fatemah, Hasan, Husayn (a.s.) name by name and the revelation of the verse in their glory after which there remains no place for any doubt or refutation:

1. Hafiz Abu Dawood al Teyasi Sulayman ibne Dawood ibne Jaroodal Basri, author of the book Musnad vol. 8 page 274, published Hyderabad.

2. Allahah Hafiz Abu Abdullah Ahmad ibne Mohammed ibne Hambal Shaybani, author of Musnad, vol. 1, page 331, published at Cairo.

3. Hafiz Mohammed ibne Eisa Tirmiza, author of Sahih Tirmizi, as traced by ibne Hajar.

4. Hafiz Mohammed ibne Usman ibne Abi Shayba Kufi, author of Musnad, ref. Of Falakun Najaat, page 43.

5. Allahmah Abu Abdir Rehman Ahmad ibne Sho’aybun Nisaai, author of Khasaais, p.4.

6. Hafiz Mohammed ibne Jurayr Tabari, author of Tafseer, vol. 22, p.5. printed in Egypt.

7. Hafiz Abdur Rehman ibne Abi Hatim Mohammadar Razi, ref. of Falakun Najaat.

8. Sulayman ibne Ahmad ibne Ayyub Tabrani, author of M’ojam, ref. of Sawaaiq.

9. Allamah Jasaas. Author of Ehkamul Qur’an.

10. Hafiz Hakim Abu Abdillah Mohammed ibne Abdullah Neshapoori, author of Mustadrak. vol. 2, p.416. v. 3, p.146. v. 3, p.159. v. 3, p.172.

11. Allamah Mohaddis Ahmad ibnal Husayn ibne Haroonal Muwayd billah, author of Amali page 23.

12. Hafiz Ahmad ibnil Husayn ibnal Ali al Bahiqi, author Sunan Kubra. v.2, p.149.

13. Allahamah Hafiz Abu Bakr Ahmad ibne Ali Thabital Khateebal Baghdadi, author of Tareekhal Baghdad, vol.10.

14. Allahamah Hafiz Abu Umro Yusuf ibne Abdullah ibne Moha. Ibne Abdul Birral Andesi, author of Isti’ab vol.2, p.460.

15. Allahamah Mohaddis Sheikh Abul Hasan Ali ibne Ahmadal wahidi Neshapoori, author of Asbabun Nuzool, page.267.

16. Hafiz Delmi. Author of Kitab Firdaws, referred by Sawaaiq.

17. Hafiz Husayn ibne Sa’udash Shafe’I al Baghwa, author of Masaabehus Sana v.2, p.204.

18. Allamah Mehmood ibne Umar az Zamakhshari, author of Kashshaaf v.1, p.193.

19. Allamah Qazi Abu Bakr Mohd ibne Abdullah ibne Mohd ibne Abdullah al Shubayli, author Ehkamul Qur’an. v.2, p.166.

20. Abul Muwayd Muwaffaq ibne Ahmad Akhtab Khutaba Khawaarazm. Manaqib p.35

21. Allamah Ali ibnil Husayn ibne Hebtullah Damishqi, famous as ibne Asaakir, Author of Tareekhe Damishq.

22. Allamah Fakhruddin Raazi, author of Tafseere M’aroof.

23. Abul Sa’aadaat Mubarak ibne Mohd ibne Atheeral Jazri. Jami’ul Usool. v.1, p101.

24. Allamah Mohaddis Sheikh Hassan ibnal Husayn ibne Ali ibne Mohd ibne Batreeq al Asadi, author of Nahjul Uloom.

25. Allamah Sheikh Azaddin Abul Hasanb Ali ibne Athrreal Jazri. Bk. Usdul Ghaaba.

26. Allamah Yusufal Waa’ez ibne Abdullah al Mushtaharba ibne Jawzee. Tazkerah khawasul Aammah.

27. Allamah Ganji Shafe’I, author of Kifaayatut Talib.

28. Allamah Kamaluddin ibne Mohd ibne Talha Shafe’I, author of Matalibus So’ool.

29. Allamah Sheikh Abu Abdullah Mohd ibne Ahmad al Ansari al Qartabi, author of Jami’ul Ehkamil Qur’an.

30. Allamah Sheikh Yahya ibne Sharafuddin Damishqi, author of Sharaful Mahzab.

31. Allamah Qazi Bayzawi, author of Tafseer M’aroof.

32. Hafiz Mohibuddin Ahmad ibne Abdullah al Batri, author of Zakhaaerul Uqba.

33. Allamah Nasfi, author of Tafseere Madaarik.

34. Allamah Waliudiin Mohd ibne Abdullah al Khateeb al Amri Tabrizi, Mishkatul Masabih.

35. Allamah Jaleel Abul Fida Ismaeel ibne Katheer Damishki, author of Tafseere M’aroof.

36. Hafiz Nooruddin Ali ibne Abu Bakr al Haythmi, author, Majma’uz Zawaaid.

37. Sheikhul Imam Ali ibne Mohammed famous as ibne Sabbaagh al Maliki, al Fusool al Mohmmah.

38. Hafiz Shahabuddin Ahmad ibne Ali ibne Mohd ibne Mohd ibne Ali al Asqalani famous as ibne Hajar, author of Asaaba.

39. Shamsuddin Abu Abdillah Mohammed ibne Ahmad Zahabi, author Talkheesul Mustadrak.

40. Allamah Sheikh Hamid ibne Ahmad al Mohalla Imani, author of Hadaaeqal Waradiya.

41. Allamah Nizamuddin al Hasanal E’raj al Qummi, author of Tafseere Neshapoori.

42. Mohaddise Jaleel As Sayyaed Ataaullah al Husayni, author of Rawzatul Ahbab. 43. Allamah Jalaaluddin Suyuti, author of Durre Manthoor. 44. Allamah Muwarrikh Ghiyasuddin ibne Humamuddin, author of Habibus Sayr.

45. Ash Sheikh Ahmad ibno Hajaril Makki, author of Sawaaeqe Mohreqa.

46. Allamah Mir Mohd Saleh Kashfi, author of Manaaqibe Murtazwi.

47. Mohaddis Jaleel Alauddin ibne Abdul Malik Hisamuddin, famous by Muttaqi al Hindi, author of Muntakhab Kanzul Ummaal.

48. Allamah Mohammed Shurbayni al khateeb, author of Tafseere Siraje Muniir.

49. Allamah Sheikh Mohammad ash Shafe’I al Yamaani, author of Manzooma.

50. Allamah Mulla Ali al Qari, author of Sharhul Faqihil Akbar.

51. Author of Arjahul Mataalib.

52. Allamah Burhanuddin Shafe’I, author of Seeratul Jaleeya. 53. Mohaddith Zarqani, author of Kitabe Ma’roof.

54. Allamah Abdullah ibne Mohammad ibne Aamir. 55. Allamah Sheikh Mohammed Sabaan Misri, author of As’aafur Raaghebayn.

56. Allamah Qazi al Husayn ibne Ahmad ibnal Husayn al yamaani. Ar Rawza an Nazeer. 57. Allamah Sheikh Mohammed ibne Ali Shawkani, Fathul Qadir. 58. Shahaabuddin Mehmood al Aaloosi, author of Roohul Ma’aani.

59. Allamah Shablanji, author of Noorul Absar.

60. Allamah Siddiq Hasan Khan Bhopali, author of Tashreeful Bashar. 61. Sheikh Yusuf ibne Ismaeel Bahani, author of Sharaful Muwayd. 62. Allamah Abu Bakr ibne Shahabuddin ash Shafe’I Rashkatus Saadi.

63. Allamah Sayyid Alavi al Hidad Sadiqi Al Hazrami ash Shafe’I, author. Al Uqoolal Fasl.