«A GLANCING VIEW»

A researcher who does research in the books of great scholars in matters such as «Usul-e-Din» (fundamentals of religion) or «Furu-e-Din» (subsidaries of religion), particularly the books of our Sunni brethrens will find less an issue like Mahdaviyat which has been discussed from all aspects creditibility, reliability and innumerableness of its narrators who are the leading authorities in traditions irrespective of their differences in status and standards.

Indeed, there are many topics which are a matter of consensus and rather unanimiously accepted by both sects whether in 'Usul' (fundamentals) or 'Furu' (subsidaries). Among them the most widely written topic by Ahl-e-Sunnat is the topic of 'MAHDI'. It is surprizing to note that they have discussed and spoken about the matter of 'Mahdaviyat' for days and nights.

Indeed, as per their own research they have narrated traditions about 'MAHDI' from the Holy Prophet (S.A.W.A.) himself, some from his noble companions and some from his wives with the differences in the length of the traditions.

They have taken out lengthy and brief traditions concerning 'MAHDI' from their leading traditionists such as Bukhari, Muslim, Nesa'ee, Abu Dawoud and Ibn-Maaja.

And among the experts of traditions we may mention such names as Imam Ahmad-ibn-Hanbal, Abul Qasim Tabarani, Abu Naeem Esfahani, Hamaad-ibn-Yaqub Raujani and Hakem, the author of 'Mustadrak'.

Similarly names such as Ganji, Sebt-ibn-Jauzi, Khaurazmi, Ibn Hajar, Mulla Ali Muttaqi, the author of 'Kanzul-Ummal', Shablanji and Qunduzi too cannot be overlooked.

Some of their books in this regard are: 'Manaqib al-Mahdi', 'Fourty traditions from Abu Na'eem Esfahani, 'Bayan-Fi-Akhbar-Saheb-uz-Zaman' from Abi Abdulla Ganji, 'Al-Burhan-Fima-Ja'a-Fi Saheb-uz-Zaman' from Mulla Ali Muttaqi the author of Kanzul-Ummal, 'Akhbar-al-Mahdi' from Hamaad-ibn-Yaqub Raujani 'Arf-ul-Wardi- Fi Akhbar Mahdi' and 'Alamaat al-Mahdi' both from Jalaluddin Suyuti and the book of 'Al-Qaul - ul Mukhtasar - Fi -Alamaat Mahdi Muntazar' from Ibn-Hajar - Asqalani.

Indeed traditions from the Holy Prophet about 'Mahdi-e-Muntazar' and the Qa'em from the progeny of Muhammad (S.A.W A.) which have been narrated through the Sunni sources are numerous in number. Rather they are 'Mutawatir' (authentic) regarding their own statements.

Such says Ibn Hajr on Page 99 of 'SAWA'EQ' 'Abul Hussein Abri says that the traditions which have come from the Holy Prophet (S.A.W A.) about the advent of 'MAHDI' and the fact that he is from Ahl-ul-Bait have come from successive transmitters.

Shablanji, on Page 231 of 'Nur-ul-Absar' says: «The tradition from the Holy Prophet (S.A.W.A.) stating that Mahdi is from my progeny and shall fill the earth with Justice has come from successive transmitters.»

In the second volume of 'Fotouhat-e-Islamiah' on Page No. 322, Zaini Dehlaan says: «The traditions which speak about the advent of Mahdi are many in number and are 'Mutawatir' (authentic). Among them there may be traditions which are 'Sahih' (correct), 'Hassan' (favourable) or 'Za'eef' (weak). However considering the numerousness of such ('Sahih') traditions and the multiplicity of its narrators, one cannot but accept them to be authentic.

In the second volume of the same page he mentions that Allama Sayyid Muhammad-ibn-Rasul - Barzanji has specified in the end of his book «Ashshat - Fi - Ashraat - e - Sa'ah», that traditions about MAHDI are 'Mutawatir' (authentic). He also says: 'The fact that the matter of 'Mahdaviyat' is decisive and that he shall be from the progeny of Fatemah (A.S.) and he shall fill the earth with justice are all authentic.(2)

What we have said has been a part of specification of such scholars about the authenticity and reliability of the traditions concerning MAHDI, the Awaited one.

On this basis, as per the fixed principles in traditions, there remains no room for any doubt, leave aside denying them.

If we do away with those specifications and testemonies and examine the traditions of this chapter from the view - point of the chain of transmission and significance, we can divide them into three parts:-

First Part: Those traditions whose chain of transmission and expression are evident and are devoid of any doubt. Moreover, as per the research undertaken by leaders of Ahl-e-Sunnah and their leading authorities (in traditions) they have confessed in the authenticity and reliability of such traditions. Hakem in his 'Mustadrak' has acknowledged the authenticity of some of them, based on the views of Bukhari and Muslim(3) and there is no doubt in the necessity of accepting such traditions and acting upon them.

Second Part: Those traditions where their chain of transmission are incorrect and their falsity evident and moreover the fixed principles (of traditions) also necessiates us to accept them because on the one hand they are as strong as the first part and, on the other hand, accepting them appears to be more common and general. Rather its contents have been verified by common consensus.

Third Part: Those traditions which include both aspects - correctness as well as weakness. However, due to its incompatibility with all the other authentic traditions, they need to be rejected and not taken into account. In other words, if it is not possible to esoterically interpret them so that they come in agreement with all other traditions, like the ones which express the name of Mahdi to be Ahmad or his father's name to be the same as the name of the Holy Prophet's father or that he will be from the progeny of Abu Muhammad Hassan Zaki and not Abu Muhammad Hassan Askari, are all to be rejected. Moreover, as far as research shows, such traditions are few in number and what is generally known is that they have been turned aside.

It is possible to say that the first point (i.e. Mahdi's name) may have sprung due to the traditions specifying that the name of Mahdi is the same as the Holy Prophet's name. Then it was thought that by the Holy Prophet's name is meant Ahmad; although what we derive from the diffused traditions is Muhammad. Similarly it is believed that the second and third points too have been forged and shortly you shall come to know of its details and facts.

The point which we are compelled to mention in this regard is that a few traditions of the first and second parts (apparently one or two traditions) comprises such contents that it necessiates their rejection and history as well as examination of such traditions will testify to their falseness. The fixed principles in the code of fundamentals stipulates that whenever a tradition includes some sentences where each one possesses independence or conveys its own meaning and the general consensus rejects a part of them, the very sentence has to be discounted and the rest of the tradition is to be kept. Although Faazel Farid Vajdi Afandi, the author of «Da'eratul-Ma'aref» (a Sunni scholar) has repudiated this principle and considers it incumbent to cast away the full tradition, we, too, shall agree with him (although our opinion differs) and disregard such traditions. The remaining traditions will be sufficient enough to prove our point.