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MahdaviyatIn Hadith

Author: Tebyan

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Table of Contents

A Glance at the Concocted Traditions 5

Supplement 1 9

The Belief in Mahdaviyat and Sunni Scholars 12

I) The Interpreters of Quran: 14

II Traditionalists 15

III Scholars 16

IV. Historians 17

H. Mahdi a.s. As portrayed in Hadith-e-Qudsi 18

Ibn Khaldun Vis-A-Vis Traditions About Imam Mahdi (A.S.) 20

Muqaddamah of Ibne Khaldun 21

Traditions about Imam Mahdi (a.s.) 22

Reminder 23

The doubted traditions 24

Imam Mahdi (A.S.) in Sehah-e-Sitah 27

Why Sehah-e-Sittah? 28

Imam Mahdi (A.S.) is from the Holy Ahlebait (A.S.) 29

The Reappearance Of Imam Mahdi (A.S.) Is Inevitable 30

Imam Mahdi A.S. In The View Of Wahabis 32

Imamate and Nahjul Balagha : A perspective 34

Imam of light and guidance 36

Chain of guidance 39

Importance of Imamat and staus of Imam (a.s) 42

The Origin of Patience 44

Perfect Patience 45

The ideal worshipper 47

A Glance at the Concocted Traditions

It is an indisputable fact of Islam that a noble man of the highest caliber, from the progeny of the Holy Prophet (S.A.) and offspring of Hazrat Fatema Zahra (S.A.) will appear in the last era of the world, defunct religion, establish justice andequity and purge the world from all evils. All the sects of Islam unanimously agree that this major upheavalwill be known as ‘the Revolution of Mahdi.

Verily the Sunni traditionalists have adorned and embellished their books with the detailed narration of this glorious revolution. Of course there is a difference of opinion in theirview point regarding his pedigree like some say that he is the immediate son and successor of Imam Hasan Askari (A.S.), while others opine that he is from the offspring of Imam Hasan al- Mujtaba (A.S.), still others think that he is from the generation of Imam Husain (A.S.).There are a few who falter that he will belong to Abbasid lineage. Some of them believe that he was born in 255 A.H. and others are adamant that he is yet to take birth.

Some predict that he will reappear from Holy Mecca, while some forecast that he will arrive from Khurasan there are also some who assert that he will rise from ‘the far west’. There are some pedantic scholars who out of their shallow and scant knowledge arbitrated that Mahdi and Hazrat Isa (A.S.) areone and the same person. Precisely speaking according to them, Mahdi is none else but Hazrat Isa (A.S.).

Such different and discordant narrations have stemmed from those contradictorytraditions which are recorded in various books. It isdeplorable, indeed such fabricated and concocted traditions have slowly and gradually penetrated into the books of Ahle-Sunnat traditionalists. From the historicalview point it is evident that such traditions were fabricated by those imposters who claimed to be ‘Mahdi’ and have attracted hordes of naive followers. Some of the renowned Sunni scholars and traditionalists have admitted to the rampant fabrication of traditions in their books viz Ibn Jauzi in ‘Al-Mauzoo’aat’, Zahabi in ‘Meezanul Etedaal’,Ibn Araq in ‘Al-Ahadithuz-Zaeefa wal-Mauzoo’ah’.

In this brief article, such concocted and fabricated traditions will be discussed, their authenticity scrutinized and their truth exposed. 1. Ibn Majah Qazveeni in his ‘Sahih’ narrates from Anas bin Malik who relates from the. Holy Prophet (S.A.) that:

“Mahdi is none else but Jesus, the son of Mary.”

Which purports that the Mahdi of Islam is Hazrat Isa (A.S.). None of the scholars of Ahle-Sunnat have accepted this concept (that Isa is Mahdi) because this tradition contradicts various other traditions of the Holy Prophet (S.A.) which are authentic and continuous.Particularly those traditions in which the Holy Prophet (S.A.) has said that ‘He will be from my progeny and from the offspring of Fatema (S.A.)’.

The noted celebrity of Ahle-Sunnat, Imam Qurtubbi (exp. 671 A.H.) in his famous exegesis of Quran i.e. ‘At-Tazkera fi Umuril Akhera’ has declared that it is a weak tradition because in the reliable traditions of the Holy Prophet (S.A.) it is clearly mentioned that he will be from his own lineage, from the children of Fatema (S.A.). These traditions are much more authentic and reliable than the one in question.Hence the verdict will be based on the most authentic traditions rather than the weaker ones.

Such objections are raised by other Sunni stalwarts too. Like Ibn Qayyim in fiftieth chapter of Al-MunarAl-MunifFil-HadithAs-Sahih waz-Zaeef.And according to Baihaqi, the narrators of this tradition are unknown or unreliable.Also the sequence of tradition is not consistent but is lost from some where in between. This tradition is one of the single reports of Mohammad bin Khalid Junaidi.

Zahabi in his Meezanul-Etedaal in third volume, Pg. No. 535 has decisively stated that Mohammad bin Khalid is an unknown narrator and the traditions related by him are not acceptable.More or less similar thing is indicted by another great scholar Abul HasanAaburi in ‘Manaqibush-Shafei’ .

However the unreliability of narrators and incorrect contents of the traditions prove that it is a spurious tradition.But despite all such inherent weaknesses some of the Sunni scholars like Ibn Kathir and Qurtubbi have made efforts to prove it a correct tradition by whimsical interpretations and fragile justifications.

They have asserted that the Mahdi does not imply a particular person but it is used in its literalsense which means ‘guided’.Thus Hazrat Isa (A.S.) is the best guided person though this meaning is not correct in itself. Those things which are pertinent to this tradition like the events and conditions of last era, commotion and distraught which will be ubiquitous refute this justification were given in order to maintain the credibility of the book i.e. Sunane-Ibn Majah because it is claimed that all the traditions in the book are correct and authentic.

2. Ibn Asakir from the third Caliph Usman bin Affaan and he had related from the Holy Prophet (S.A.)that :

“The Mahdi is from the progeny of my uncle Abbas”,

means ‘Mahdi will be from Bani Abbas. In this context Hafiz Mohibuddeen Tabari in his ‘Zak-haerul-Uqba’ Pg. 206 has quoted on the authority of Hafiz Sahmi, who quoted from Ibn Abbas who related from Holy Prophet (S.A.) that: ‘Once the Holy Prophet (S.A.) addressed him thus : “Mahdi will be from your offspring who will disseminate guidance and quell deviations. Allah the Almighty commenced His religion from me and will culminate it on your progeny.”

Muhibuddeen Tabari has quoted two more traditions from Abu Huraira and from Abdus-Samad of similar contents.Besides this, Abul Faraj Isfahan! has quoted from a courtier scholar of Bani Abbas namely Qati bin Abbas in his book ‘Al-Aghani’(Vol. 12, Pg. 81), a tradition ascribed to Holy Prophet (S.A.) without mentioning the chain of narrators.

All these traditions are supporting the notion that Hazrat Mahdi (A.S.) will be from the lineage of Abbas, the uncle of the Holy Prophet (S.A.). In otherterms he will be from Bani Abbas.But if a person is scantily aware of the traditions of the Holy Prophet (S.A.) in this regard then he can infer on his own that it is a concocted and an unscrupulously fabricated tradition. Such few traditions are starkly contradictory to those authentic and continuoustraditions which abound the books of traditions. Suchas :

“Mahdi will descend from my lineage from the offspring of Fatema.”

It was this reason that such a great Sunni scholar like Dar Qutni has objected to the former tradition and thuscommented :

“This is a weird and queer tradition related only by the slave of Bani Hashim namely Mohammad bin Walid.”

As it was hinted earlier that historically these were the product of claimants to attract thelaymen towards themselves and gain their sympathies. As a further step they entitled Mohammad bin Abdullah bin Ali as ‘Mahdi’. They distorted the religion of Holy Prophet (S.A.) for their greed of rule for few days in this transient world. Qazi Luqman bin Mohammad has hinted towards such heinous vices of Bani Abbas in his eulogy.

“The time when gems were compared to their like. Similarly Mohammad bin Abdullah was entitled as “Mahdi’.This Mohammad bin Abdullah bin Ali Abbasi is a wretched transgressor. If mere similarity in names was sufficient then every mannamed as ‘Ahmed’would have been a Prophet. Alas!every name is not like its named ones. And ignorance made them dumb andblind .”

This is not the only attempt to dupe and deceive the common populace but there are numerous suchinstances which are cited over here. 3. Tirmizi in his ‘Sahih’ has quoted from ‘Zaeda’, he narrated from ‘Aasem’ and in turn he quoted from ‘Zar’, who narrated it from Abdullah bin Masud who related from the Holy Prophet (S.A.) that :

“If a solitary day is left from the eve of doomsday then Allah will prolong that day to such an extent that a man from my progeny will rise. Whose name will bemy name and his father’s name will be my father’s name. He will fill the world with justice and equity as it would be filled with injustice and oppression.”

The contents of this tradition are continuous and reliable according to Shia and Sunni scholars. Ithas been narrated in various ways. Thething which has made this narration of Tirmizi skeptical are those words which are not quoted in other authentic hooks. In other books the phrase of ‘his father’s name is the same asmy father’s, is not recorded they all have recorded only ‘his name will be same as mine’.

This doubt holds ground when we notice the name of ‘Zaeda’ in the chain of narrators, which according to Sunni scholars of ‘Rejal’ is not reliable and adds more words in the concept of traditions. Because that chain of narrators where Zaeda’s name is not there and only namesof Aasem, Zar, Abdullah bin Masud are mentioned then addition of ‘his father’s name is same as that of my father’ is not seen.But all have sufficed upto ‘his name will be same as mine.

This point requires special attention that Tirmizi whose book is enumerated among Sehah Sittah has narrated the same tradition elsewhere but has not narrated this addition (i.e. his father’s name will be my father’s name) overthere . Similarly in the ranks of traditionalists Ahmed bin Hanbal is accorded precedence over Ibn Majah. Ahmed ibn Hanbal in his ‘Musnad’ has recorded the same tradition at four places but even for once he has not mentioned this addition’. (Vol. 1, Pg. 377, 430, 448)

Supplement1

The renowned scholar of Ahle-Sunnah and reliable traditionalists of fifth century HafizAbu Noaim Isfahan! has recorded the traditions regarding Hazrat Mahdi (A.S.) from very reliable sources in his book ‘Manaqibul-Mahdi’. He has narrated this tradition from 31 different channels with the exception of ‘Zaeda’s’ narration. Not a single tradition included the added phrase.This phrase is narrated only by ‘Zaeda’ .(Ref. Al-Bayan Fi-Akhbare-Sa.hibiz Zaman, at the end of first chapter Pg. 94-96).

Itis undoubtedly proved that Zaeda, as his name implies has added the so-called phrase.But it is deplorable to note that Abu Daud has ignored other reliable channels of narration and has opted to choose only the narration of Zaeda. Some other scholars of Ahle-Sunnah too have benefited from this fabricated tradition.

Albeit, the author of ‘Iqdud-Durar has quoted this tradition from Sunane-Abi-Daud but did not record this addition. On thisbasis it can be concluded that the versions of Sunane-Abi- Daud must have been tampered with (particularly after the seventh century) or correctors must have added the phrase on their own accord while verifying.

Apart from this the acclaimed traditionalists ofAhle-Sun-nah, who have a deep dexterity and expertise in sitting and sorting out the traditions have objected to this tradition vociferously. Some of them are Hafiz Ganji Shafei in ‘Al-Bayan Fi-Akhbare-Sahibiz Zaman’, Khwaja Mohammad Parsa Hanafi (exp.866) in the footnotes of ‘Faslul-Khitab’ and Ihn Talha Shafei in Ghayatus-Sol. They all have unanimously regarded it as weak, unreliable,discontinuous and contradictory to correct traditions.

The reason for this tradition of Zaedabeing fabricated are those authentic and continuous traditions in which the name of Hazrat Mahdi’s (A.S.) father is mentioned as ‘Hasan’. The below given tradition is quoted as an example.

The accredited traditionalist of Ahle-Sunnah Abu Noaim Isfahan! narrates from a veteran interpreter Ibn Khashaah wlio relates from Imam Alt Reza (A.S.) that:

“The Mahdi is the pious son of Hasan Askari.” Such traditionsare also found in ‘Faraedus-Simtain’ (Chap. 35, 73)

4. The Doyen ofTraditionalists of Ahle-Sunnah Abu Daud, whose book is among the much respected ‘Sehah-e-Sittah’ narrates one tradition from Abu Ishaq who quoted Hazrat Ali (A.S.) and who related that Hazrat Mohammad (S.A.) said while looking at Imam Hasan (A.S.) :

“This son of mine is the chief - one of his descendants will bear the name of your Prophet.”

Some of the great Sunni scholars like the ideological guide and Leader of Wahabis, Ibn Qayyim Jauzi in AI-Munar-Al-Munif, Sehudi (exp. 911),Ibn Kathir in ‘Al-Fitan wal-Malahim and Ihn Hajar in Sawaeq have quoted this tradition profusely in their respective books and have regarded Imam Mahdi (A.S.) from the lineage of Imam Hasan (A.S.) on the ground.sthat since a person from his lineage will avenge this humiliation hence he had signed the truce.

But even this tradition is fabricated and distorted as the earlier ones. As can be seen from the followingfacts :

(a) Same tradition is quoted by the author of ‘Iqdud-Dunir’ from the same chain of narrators from Sunane Abi Daud but instead of phrase ‘he looked towards his son Hasan* the author has indicated ‘he looked towards his son Husain’. Perhaps the scribe must have written ‘Hasan’ instead of ‘Husain’. Those who are experienced in this field will realise that this possibility does exist.

(b) There are innumerable traditions which have continuously stated that Imam Mahdi (A.S.) will be the descendant of ImamHusain( A.S.).Hence according to the science of traditions if one lone tradition is contradictory to numerous continuous (Mutawatir) traditions then this tradition will not be taken into consideration. Ibn Hajar has related from Hazrat Ali (A.S.) in his book ‘As-Sawaequl-Muharreqa’ on Pg. No. 165that :

“The world will not perish unless a man, from the progeny of my son Husain, will not rise who will fill the earth with justice as it was fraught with injustice.”

Muhibuddeen-e-Tahari in ‘Zakhaerul-Uqha’on Pg. 136 has narratedfrom Huzaifa Yamani who related from the Holy Prophet (S.A.)that:

“If a single day remains from the age of this world then Almighty will prolong that day to such an extent that one of my sons will appear, whose name will be as mine.” Hazrat Salmaninquired : “From the progeny of which son”? The Holy Prophet (S.A.) placed his hand on Imam Husain (A.S.) andsaid :

“From the progeny of this son.”

(c) If despite these two narrations we accept the tradition of Abu Daud even then the point is not against us.Because Imam Baqir (A.S.) is the first grandson of Imam Husain (A.S.) and the second grandson of Imam Hasan (A.S.). His mother was Fatema, the daughter of Imam Hasan (A.S.).Hence Imam Mahdi (A.S.) is the son of Imam Hasan (A.S.) as well as Imam Husain (A.S.). Hilali relates that once the Holy Prophet (S.A.) consoled his daughter Hazrat Fatema (S.A.) in thesewords :

The two sons of this nation are your sons Hasan and Husain, who descend fromme . They are the chiefs of the youth of Paradise. By Allah, their parents are superior to them. 0‘Fatema ! by Allah the Mahdi of this nation will be the descendant of both of them.”

(d) Keeping these facts in mind that it is a lonetradition which is contradictory to other several continuous traditions, also there may he a possibility of error in script. This becomescrystal clear that it is not an authentic tradition particularly when the historical facts are contrary to the tradition. The reason is that those whoare attributed as Mahdi, among them is the grandson ofImam Hasan (A.S.), Moham-mad bin Abdullah known as ‘Nafse-Zakiyya.

Bani Abhas’s campaign attributed him to be Mahdiso as to earn the sympathy of masses and take undue advantage of this belief which is deep-rooted in their hearts and thus topple the reign of Bani Umayya. They publicized and promoted his name and first thing they did was that they added ‘his father’s name is same as that ofmy father (as it was hinted in the discussion on third tradition), since the name of this ‘Mahdi’s’ father was Abdullah. Then for dispelling further doubts they falsely claimed that Mahdi is (lie descendant of Imam Hasan (A.S.), because Moham-mad bin Abdullah descended from the lineage of Imam Hasan (A.S.).

Then for consolidating theirposition they fabricated another tradition from the mouth of Abu Huraira that there was a stammering in the speech of Imam Mahdi (A.S.) (Ref. Maqatilut-Talebin) because Mohammad bin Ahdullah had stammering in his tongue.Finally Bani Abbas succeeded in grabbing power, by deriving undue advantage from this belief and intimidating their masses. When they got absolute control then they killed the same Mahdi and his father and again spread the news that Nafse-Zakiyyah whowould be killed before the Mahdi is slained and the reappearance of Mahdi has drawn nigh.

Imam Jafar Sadiq (A.S.) had predicted abouteach and every event long back. (Maqatilut-Talebeen, Pg. 141-142, Al-Adabus-Sul-taniyyah Fakhri Pg. 16 has mentioned everything in detail.) The embezzlement and meddling of Bani Abbas are not limited to politics or ethics.But they have not even spared the interpretations of Quranic verses and traditions. The details of which shall be given later in another article.

But those who commit such despicable embezzlement, distort the religion of Allah, make additions in the tradition of Holy Prophet (S.A.) or ascribe false things to him and record such baseless things in their books, which misguide the simpletons and ordinary believers; are they not among those who are condemned in thisverse :

“Surely those who conceal such clear evidences and guidance which we have revealed and clarified in the book for the people, they are cursed by Allah and the curse of cursors be upon them.”

All the hopes are reposed in the day when Hazrat Mahdi (A.S.) will reappear and reform the distortions and misguided men.

The Belief in Mahdaviyat and Sunni Scholars

In the present times, the worldwide condition of Islam is such that, despite of its being divine and veracious (truthful) religion, it is despised by many upto the extent of enmity.The reason being false propaganda and baseless misconceptions. Same is the conditions of belief in ‘Mahdaviyat’ in Islamic world.And inspite of it being one of the cardinal beliefs, majority of Muslims consider it as fictitious and fabricated one.

There is a group among them who either willingly or unwillingly accept this belief due to chain of narrations. But they reject those traditions which is related with the attributes and personality of Hazrat Mahdi (A.S.).

Whatsoever misunderstandings regarding the belief in ‘Mahdaviyat are there, two groups of scholars are responsible for that. Firstly, if we cast a cursory glance on the history of Muslim rulers and their times we will see there were always be a group of people, who apparently by their attires and traits were scholars but inreality their beliefs and ideologies were that of an ignorant man, their behavior were sufficiently convincing of their sycophancy.

They were those who at times in order to conceal falsehood and at other times to prove the government as a divine government committed every vicious and villainous deed. Let us call them as “Imitative Scholars”, (Since they always imitated the shadow of falsehood). These scholars went on a spree to propagate against the belief in Mahdaviyat in several ways.

Sometimes the traditions related to Mahdaviyatwere regarded weak. Sometimes, they added such a phrase to be relevant and suited the Imposter Mahdi’ and in this way, they shatter the very foundation of this belief.And following in the foot-steps of the same scholars, some recent scholars have rejected the fundamentals of this belief and considered it an absolutely un-Islamic belief, fabricated by Shias.

“The second group of those who reject this belief are those whose thinking have been influenced by materialistic outlook and theybreath in the environment of materialism.Thus materialism had penetrated even into their beliefs. Consequently, either they reject transcendental and hidden aspects from their base, or they try to mould them into materialisticframe-work . Leave aside the aspect of Mahdaviyat,

they have not even spared the belief in Revelation, Prophethood and above all : Monotheism.........................The only reason being that after accepting the materialistic ideas, it is impossible to believe in transcendental ideas. Since the belief in Mahdaviyat is also a belief in hidden concept and more over to believe that Hazrat Mahdi (a.s .) is a mortal like us and though he passes his life amongst us, he is far from our vision.Hence this belief for materialists is like adding insult to injury. Thus to relieve themselves fromthis belief they reject this idea outrightly and refuse to accept the existence of Hazrat Mahdi (a.s.). Subsequently, the refusal of first group increases the haughtiness of the second group.

There are innumerable replies to the doubts and baseless notions of both the aforementioned groups.And these doubts themselves are self-contradictory and inherently weak.But it is not possible for us to quote those replies over here. Interested readers may refer to the books compiled redundantly to refute the ideas of skeptics and disbeliever, only through those parameters which are accepted by consensus of Muslims Viz. ‘Quran and Traditions.........And in this regard, we will also furnish proofs from some very reliable and trustworthy Ouranic exponents.............and traditionalists......... of ‘Ahle-Sunnat from their very authentic books. And for the understanding of a layman wewill also produce some historical evidences from history and view points of ancient Sunni scholars. So that the truth becomesmanifest and explicit and righteous may be notified from them.

I)The Interpreters of Quran:

The Interpreters of Quran have mentioned countless ayats regarding Hazrat Mahdi (A.S.) from Quran.And moreover many books have been complied by the name of “MAHDI IN QURAN”.But over here we will confine our discussion to those ayats which, interpreters have related it to Hazrat Mahdi (A.S.) by some source or reference.

1) Imam Abu Ishaq Thalabi who is a renown exponent of Quran writes in his exegeses in “The ayat of Quran.........Means .

indicates means the war between Quraish and Almawali in which Quraish will emerge victorious.........relates to......which means the Rulers of Bai Abbas and is letter to Hazrat Mahdi which means!....... chapter...7 related from Naeem Ibne Hammad)

2) Imam Abu Ishaq Thalabi writes in the of 9th ayat of Surah-kahf which is particular to Ashabe Kahf that Holy Prophet (as) said that : Mahdi (a.s.) will say Salam to Ashabe-Kahf and Ashabe-Kahf will reply to it and by the order of God will again revert to their condition, and will not rise before Quiyamat (2-Iqdud-Dorar-chapter 7).

3) Muqatil Ibn Sulaiman and his followers regarding the ayat......opined that it is concerning the re-appearance of Hazrat Mahdi (a.s.).....Over here refers to.....(i.e. the hour of re-appearance) of H. Mahdi (a.s.)

4) The author of Nurul-Absaar, Shablanji writes in his book on page no. 188. In the book so tafsir the details ofayat ....... (Surah Zukhruf Ayat) is mentioned as it is pertaining to H. Mahdi (a.s .) who is in the offspring of Janabe-Fatema (a.s.).Reference : As-Sawaaequl Mohreqapage. 96,Is aafur-Raghebin page.156, Surah Zukhruf ayat-61).

5) Allama Shahabuddin who is popularly known as Malakul-Ulama Shamsuddin Ibn Umar Al-Hindi, who had compiled a tafsir by the name of ‘Al-Bahrul Mawaj’ writes in his tafsir on the authority of Jabir Ibn Abdullah Ansari, he quotes a traditionthat : Jabir went to meet Janabe-Zahra (a.s.). He saw she is having tablets over which names of Imams were inscribed. who were from the progeny on H.Fatema (a.s.).........Then name of Zainul-Abedin who is the son of Hussain, who is father of nine Imams, then next Imam Mohammad Baqir (a.s.) and upto the ninth Imam Mohammad (after Hussain) who is Al-Hujjatullah Al-Qaem Imam Mahdi (a.s.) He will disappear, will have long life.Like among believers, Hazrat Isa, Hazrat Ilyas and H.Khizr were having longlife and among disbelievers. ‘Dajjal’ and Saamri’ were having long-lives.

II Traditionalists

1) Ahmed Ibn Hanbal in his ‘Musnad’ and Tirmizi, Abu Dawood and Ibn Maajah in their ‘Sehah’ record one tradition verbation as.......Translation . “Even if a single day will remain in the tenure of this world, then Allah will raise a man from my progeny who fill this earth with justice as it will be replete with injustice and oppression”. (Is aafur-Raghebin, Nurul-Absar--134, Al-Bayan fi Akhbare - Sahibuz - zaman - 85).

2. Similarly, another oft-repeated traditionhas been quoted profusely, the contents of which are. “In the last days a man will appear from my progeny, whose name will be same as as mine and his epithet will be similar to mine. He will fill this earth with equity and justice as it will be fraught with injustice and oppression”. (Tazkertul-Khaowas, Sibt Ibn Jauzi-204)

3) Abu Saeed Khudri saysthat : ‘I heard Prophet of Allah saying that : “After me there will be twelve Imams, among them ninth after Hussain will be “Mahdi.”(Nurul-Absar-Shablanji page 255).

4) Holy Prophet (s)said : “Mahdi is from my progeny from the offspring of H.Fatema Zahra (S.A.) “ (Sunan Abi Dawood-Kitabul-Mahdi, Vol-4-page. 151) 5) Holy Prophet (s)said : “Whosoever denies the uprising of Hazrat Mahdi (a.s.) had denied each and everything revealed upon me and as a result becomes infidel”.(Faraedus-Simtain-Hamuiy).

The aforementioned traditions are authentic and explicitly regarding Hazrat Mahdi (a.s .) who will rise in the last days, who is from the progeny of Imam Hussain (a.s.) and H.Fatema (s.a.). Particularly, the lasttraditions shows the importance of this belief viz. ‘the disbelievers in this (H.Mahdi) is like disbeliever in Quran and is an infidel. Although, this much is sufficient for.........i.e . men of understanding, but we for the sake of utmost satisfaction delve into the view points of Scholars.

III Scholars

1) Sayed Ahmed Zaini Dahlan, the Mufti of Makka Opines on the traditions pertaining to ‘Mahdi’ (a.s.)that : “Such traditions are Mutawatir’ (too profusely repeated), among them some are ‘Sahih’ (Correct), some are ‘Hasan. (approved Good) and some are ‘Zaif (weak)”.

It iscrystal clear from the statement of Mufti of Makka, that though some traditions are “weak” but still they are Mutawatir (i.e. profusely quoted). And it is well-known to the learned-men, especially those who are expert in).....Ilme - Rejaal ‘ (study of narrators of traditions) that if any traditions attains the merit of “Tawatur’ (continuously & profusely repeated) then some weak traditions cannot effect its authenticity and we have pointed towards this fact in our various editions sufficiently.

2- In Al-Lumaat, Shaikh Abdul Haq wrote: “The traditions regarding the existence of Hazrat .Mahdi are abundant, from which is is clear that Mahdi (a.s .) will be from the progeny of Fatema Zahra (s.a.) (Footnote of Sahih Tirmizi vol. 2 page 46.)

3- Allama and Faqihatul-Harmain, Abu Abdullah Mohammad Yusuf Al-Quraishi, Al-Ganji-Shafei has devoted one entire chapter to this subject, which is fifteenth chapter of his book, the subject is “The proof for life, existence, seclusion and remaining alive of Mahdi uptil now” and in this chapter he has propounded some in controvertible proofs in support of his claim. (Al-Bayan - fi Akhbare - Sahibuzzaman - page, 102)

4- Aalimul - Allama - Shamsuddin Yusuf Al-Hanafi - Sibt ibnJauzi ..... that Mahdi (a.s.) is Mohammad bin Hasanbin Abi Talib (a.s.), his epithet is Abu abdullah, Abul - Qasim, he is Khalaful Hujjat, Sahebuzzaman, Qaem-al-Muntazar and last Imam (a.s.)

5- Qazi Behlul Behjat writer. “The birth of Imam Mahdi (a.s .) occurred on 15th Shabaan 255 A.H., his mother was Narjis Khatun, his father expired, when he was only 5 years old”. He continues..... ‘he had two occultations firstly Ghaibate-Sughra (Minor Occultation) and he will remain alive until Allah permits him to re-appear and fill with tyranny and oppression.”(Tarikhe-Aale Mohammad-page, 270.).

6- Shahabuddin Ibn Hajar Al-Hanafistates that “Mahdi’s age at the time of his father’s demise was 5 years. Hewas bestowed with wisdom and erudition. He is known by the name of Al-Qaem - Al-Muntazar.” (As-Sawaequl-Mohreqa page, 124)

Apart from these scholars many other jurists have also given their verdicts in favour of existence of Hazrat Mahdi (a.s.), some of them are as below :-

1) Abu Suroor Ahmed bin Ziyaa Al - Hanfi

2) Mohammad bin Mohammad Al-Maleki

3) Yahya bin Mohammad bin Al-Hanbali

Let us now analyse the viewpoints of ancient and reliable historians regarding Hazrat Mahdi (a.s .) in the historical perspective.So that his existence may be proved from all the angles and viewpoints.

IV. Historians

1- Qazi Ahmed Ibn Khallakaanwrites : “Abul Qasim Mohammad bin Hasan Askariwho according to the creed of Imamiyat is twelfth Imam, and is known by the name of Al-Hujjah.” And Ibne Arzaq in his history (Mayafareqin)has also recorded the date of birth of Hazrat Mahdi (a.s.).(Wafayatul-Aajen-vol.3 page, 316.)

2- Abu Mohammad Abdullah bin Mohammad bin Al-Khashaab indites in his book of history; Mawalidul Aaimma wafyatuhum.’ “He is the bearer of two names, ‘Al-Khalaf and Mohammad’ and he will reappear in the last days of era. A part of the cloud will always shadow him on his head.Wherever he may go this cloud will also accompany him while shadowing over-head. And a very eloquent voice will be heard from grandheavens ..... that , this is Mahdi”.(Al-Majalisus saniyyah vol. 5 page, 586.)

3- Historian Abdul Malik Usaami Makki while writing about H. Mahdi (a.s.) states that “Mohammad Mahdi (a.s.) son of Hasan Askari (a.s.) son of Ali Taqi (a.s.) son of.....son of Ali bin Abi Talib (May Allah be pleased with all of them). His birth took place of Friday on 15th Shabaan, 255 A.H.And this is most accurate year of birth. His mother’s name was Susan or ‘Narjis’.

His epithet is Abul Qasim and his agnomen are Al-Hujjah, Al-Khalafe - Saleh Al-Qaem - Al-Muntazar, Sahebuz-zaman and ‘Mahdi’ And among these ‘Mahdi’ is the most famous title”. He writes further while explaining the matter in detail regarding his personality..... broad and sturdy shoulders, with handsome and pleasing face, beautiful hairs and broad forehead. His father expired when he was only five year old.” (Samatun-Nujum-il- awaali- vol.4 page, 138).

4- Shaikh Akbar Mohyiddin Ibn Arabi in his ‘Futuhaat’ writes about the uprising of Mahdi (a.s .) that “He will not reappear unless the world is filled with injustice and oppression to such an extent that a single day is left in the tenure of this world. He will be from the offspring of the Prophet(s) and progeny of Fatema (s.a.) Hisforefather is Imam Hussain (a.s.) and his father is Imam Hasan Askari (a.s.) “.

From all the proofs mentioned above it is proved that the Belief in Mahdaviyat’ is one of the branches of the tree of Islamic creed. Last Prophet Hazrat Mohammad Mustafa (s.a.w.) has explained quite many traditions in this regard, from which it is proved that Hazrat Mahdi (a.s .) is from the progeny of Fatema, son of Imam Hasan Askari (a.s.) and twelfth Imam, finally Prophet(s) has also mentioned about his two occultations.

And Keeping the importance of belief in view, itis also explained that denying the belief is tantamount to accept infidelity.(Kufr.) Especially those traditions of Prophet(s) which expound the concept of occultations and longevity is for the attention of those scholars whose ideology is influenced and affected by materialism and hence they have rejected this belief outrightly.

H. Mahdi a.s. As portrayed in Hadith-e-Qudsi

Hadith-e-Qudsi are those concepts and ideas, which are although revealed to the prophets in the same manner as revelations are made but same are expressed in the words and phrases of the prophets and not of Allah. There is a difference between Hadith-e-Qudsi, Quranic verses and the traditions of Masumeen (A.S.). Often Hadith-e-Qudsiwas revealed with different messages for different concepts.

In this brief disquisition, we would like to ascertain about the various dimensions of the personality of Hazrat Mahdi (A. S.) but only in the light of Hadith-e-Qudsi ;-

In the luminiscent sky ofImamat the position of Hazrat Mahdi (A.S.) is like a sparkling star. Allah, the Almighty has also remembered Hazrat Mahdi (A.S.) with the same agnomen. As said in Hadith-e-Qudsi “Amongst them Al-Qaem is like a sparkling star” (Kamaluddm, pg. 252).

As the Holy Quran has also confirmed that:-

“THAT BEACON WAS AS IF A SPARKLING STAR”

The position of Hazrat Mahdi (A.S.)could also be understood by the fact that Allah, the Exalted, loves him and holds him dear who endears him. He has made the love of Imam (A.S.) obligatory upon the people. As itcan be found in Hadith-e-Qudsi that:

“0 Mohammad! Love him (Mahdi) becauseI love him and whosoever-loves him, I love him too. Same love is mentioned in the Holy Quran in thesewords : -

“SOON ALLAH SHALL BRING FORTH A PEOPLE- WHO ARE LOVED BY ALLAH AND THEY ARE LOVED BY HIM.”

In this ayat Hazrat Mahdi (A.S.) and his companions are referred as‘ a people’. Though the whole world may perish but certainly one day Allah will bring forth such people l) Hazrat Mahdi (A.S.) is the true friend of Allah, veritable representative and a guided proof on His creatures :-

“He would beMy true friend and a veritable guided (representative) on My creatures.”

2) There are some sentences in Hadith-e-Qudsi which point out at the pedigree of Hazrat Mahdi (A.S.). For instance, when Hazrat Musa (A.S.) inquired about the chain of guidance after him, then hewas replied as:

“0 Musa! Verily he (Mahdi) would be from the lineage of Ahmed (the Holy Prophet (S.A.) ) and his off springs.”

(Behar, Vol. 36, pg. 370)

The occultation of Hazrat Mahdi (A.S.) is mentioned in Hadith-e-Qudsi in thesewords :- “He will undergo a prolonged occultation.”

As it is knownto all of us that Hazrat Mahdi (A.S.) is in occultation since last one thousand one hundred and fifty three years, which is a very long period.

3) The Divine Promisewould be fulfilled through Hazrat Mahdi (A.S.). It includes many important aspects of the aims of creation encompassed by the affairs of guidance. The series of guidance for menis continued through various modes and means. The messages of Godwere conveyed to man through various sources.

There was only one aim behind it that manmay be guided so that he may achieve success and prosperity in this world and hereafter.Some of these aims were achieved by the earlier guides but it will culminate with the reappearance of Hazrat Mahdi (A.S.) because the series of guidance could attain perfection only through the station of Imamat.

Whatever promises are made by Allah shall be fulfilled after the reappearance of Imam-e-Zaman (A.S.), e.g. ‘the earth will be cleansed from all the evil powers’, the establishment of a Divine Order, revival of defunct nations, discovering the hidden treasure troves, dissemination of Divine Knowledge’s, nullifying the effects of all the cultures, the halal things will be declared permitted and the haram things will be made haram, the Almighty will aid and assist His religion and wreak vengeance on all the Satanic powers, finally the Divine Kingdom will be established.

In the times of Hazrat Mahdi (A.S.), only Allah will be worshipped and none else.

“And whoever is Qaem from amongst you, I will inhabitateMy earth through him. Through him only, i will eliminateMy enemies from the earth.My friends will be made his successors. “

(Amali-Saduq, pg. 505)

4) The condition of society after the reappearance:

One thing is very clear that all religious commandswill be followed up during the rule of Hazrat Mahdi (A.S.). Apart from this there are also some other special characteristics of his rule which are mentioned in Hadith-e-Qudsi. Like in his rule, the whole universe will eulogize and extol him and each and everything will be engaged in praise and approbation. Only pious,upright and virtuous men will live on earth. The Divine destinywill be manifested and angels will support him.

The kingdom and ruler ship will be only of Imam Zaman (A.S.) and the truthful men will they enjoy position, no wrong or injusticewill be done to them nor will they be encumbered. The earth will be replete with the bounties of Allah. The flag of justice and equity will flutter on the whole world, whose fruitionwould be seen in his rule.

“ The treasure troves and wealth mines will be discovered by My orders. He is the proof (of God) who will fill this earth with justice and equity.” (Ja waharus Saniya by Shaikh Hurre Ameli, pg. 2 79.)

These were some of thefacts which were mentioned in Hadith-e-Qudsi about the excellence of Hazrat Mahdi (A.S.) and it should be remembered that these are the sayings of Allah, which again prove the excellence and meritorious position of Hazrat Mahdi (A.S.). This goes a long way in enhancing our recognition of Imam (A.S.).

“0 Allah! Hasten his reappearance.”

Ibn Khaldun Vis-A-Vis TraditionsAbout Imam Mahdi (A.S.)

Personality and prominence often establish or nullify an idea in the minds of the people. Their opinion, often, is of prime importance in understanding a concept. Their opinion creates an impact as compared to that of a common individual. Ibne Khaldun is an eminent scholar of reputation in the Islamic world. His views rule the hearts of a section of Muslims, thus making him popular with titles like ‘Allama’.

Ibne Khaldun’s views havenot left the present day scholars unaffected .And so we delve to study his consideration towards the traditions concerning Imam Mahdi (as). Some scholars have subscribed to his viewpoint and consequently the common masseshave been affected with it. Here, before bringing the traditions collected by Ibne Khaldun regarding Imam Mahdi (as) and his standpointwith regards to them, we present the Muqaddamah where he has mentioned those traditions.