«MAHDI IS FROM THIS «UMMAH»
(NATION)»

Tirmidhi is his «Sahih», on page 270 narrates from Abu Sa'eed Khudri who said: 'I feared that after the Holy Prophet, something bad might take place, so we asked the Prophet and he replied as such: 'Indeed Mahdi is from my «Ummah» and he shall emerge from amongst them.'

The magazine «Hudal-Islam» in its 25th publication, line No. 3 has narrated the same tradition from Ibn-Maajah who in turn has narrated it from Abu Sa'eed.

The author of «Eqdud-Durar», in the first chapter narrates from Abu Muslim Abdur-Rahman-ibn-Auf and he from his father and he from the Holy Prophet (S.A.W.A.) who said:-

'Surely God shall appoint a man from my «Ummah» (nation). He continued to the point of saying: He shall fill the earth with Justice.'

In the 3rd chapter of the same book, the author narrates from the book of «Sefat-ul-Mahdi» written by Hafez Abu-Na'eem who in turn narrates from Abu Sa'eed Khudri and he from the Holy Prophet (S.A.W.A.) who said:

'Mahdi is from us, the Ahl-ul-bait (i.e. People of the House). He is from my «Ummah».

The author of «Fusul al-Muhimma» narrates from Abu Dawoud and Tirmidhi and these two from Abdullah-ibn-Mas'oud and he from the Holy Prophet (S.A.W.A.) who said:

'If there remains not more than a day from the life of the earth, God will set the day so long until a person from my «Ummah» and progeny who carries the same name as mine appears (and fills the world with Justice.)'

The author of «Yanabi-ul-Muwadda» has narrated (on page 433 of his afore-said book) a tradition from the book «Jawaher-ul-Aqd'ain» of Abu Sa'eed Khudri. In that tradition the Holy Prophet (S.A.W.A.) says: 'Mahdi is in my Ummah.' Also the afore-said author narrates from Abu Abdullah Na'emm-ibn-Hemaad (from his book of «Al-Fatan» and he from Hisham-ibn-Muhammad and he from the Holy Prophet (S.A.W.A.) who said:- "Mahdi is from this «Ummah» and he is the one who shall lead Isa-ibn-Maryam.(20)"

Ragheb in his «Mufradaat» says: «Ummah» is any group of people which is formed through things like custom, time or place - making no difference whether that thing brings them together voluntarily or involuntarily and the plural of «Ummah» is «-Ummam».

One group has said as such:- 'The «Ummah» of every Prophet are his followers and the one who does not follow his custom will not be included in his «Ummah» even though he may have lived during his time. Therefore, the «Ummah» of Islam are those people who follow the Islamic rules and all that the Holy Prophet (S.A.W.A.) has brought making no difference whether he has visited him or not or whether he has lived during his time or not. Moreover this applies to all, without any difference in families or tribes even though they may differ from each other from the view-point of language, time and place.

The Author is of the opinion that: 'It is apparent that the 'object of making known' i.e. (- 'A' & 'L') in (AL-MAHDI) is for covenant; meaning that Mahdi - the one who has been remembered in the heavenly books and about whom the Prophets have given glad-tidings to their nations, - shall be from this same blessed «Ummah» and not from any other «Ummah». So this «Ummah» deserves to rejoice and be happy for being honoured such a virtue. It is true that in some of the exceptional and less common traditions we find such contents like this one - «Mahdi is not but Isa-ibn-Maryam (A.S.)».

Ibn-Hajar has written (this tradition) in «Sawa'eq» on page 89.

Ibn-Maaja and Hakem have brought one tradition from the Holy Prophet (S.A.W.A.) as such:- 'It will not be long when difficulties and problems will dominate the people and the world shall turn away from its inhabitants and the people will resort to greediness. The Hour shall not be established but upon the wicked and Mahdi is not but Isa-ibn-Maryam.

Ibn-Hajar quotes Hakem as saying:

"This traditions did not distrurb me as such but rather astonished me greatly."

Baihaqi says: 'Only Muhammad-ibn-Khalid has narrated this tradition'.

Hakem says: 'He (i.e. Muhammad-ibn-Khalid) is unknown and there exists differences in the chain of transmission of traditions narrated by him.'

Nesa'ee too rejects such traditions.

In the 10th Volume of Da'erat-ul-Ma'aref (page 475) the author after narrating the afore-said tradition mentions the views of Ibn-Maaja as such: Imam Qurtabi says:- 'This tradition is not inconsistent with what the previous traditions have mentioned about Mahdi because, this tradition only aims to respect the dignity of Isa-ibn Maryam (A.S.) over Mahdi. That is to say, there is no Mahdi but Isa from the view-point of .his position of Immaculateness and perfection. So it does not contradict existence of Mahdi. It is identical to this saying that there is no stalwart but Ali. Moreover, this view can be supported with the tradition which says that Mahdi is from my progeny; he shall fill the earth with Justice and will emerge along with Isa (A.S.) who shall help him in the killing of Dajjal at a place called «Lad» in the land of Palestine. Indeed, he shall rule over this 'Ummah' and Isa-ibn-Maryam will pray behind him and God Almighty is All-Knowing.(21)

The author of «Eqdud-Durar» in the preface of his afore-mentioned book writes as such: «And amongst the people, there are those who reckon that Mahdi is none other than Isa-ibn-Maryam, the pure and holy. So I told them - The one who denies the emergence of Mahdi is not actually referring to Hazrat Isa because there is no reason to believe that that reference is made to him and the one who thinks that Mahdi is the same as Isa ibn-Maryam and insists on the authenticity of this tradition has indeed made the zeal of prejudice and error to bring him to the point of precipice. Thereafter he says - "Even though this tradition may be proverbial among the people yet, how can it be considered authentic when the traditionists have rejected it." After accurately examining its references and deliberating on its authorities if a person still relies on this tradition, it will be a matter of grave falacy.

The proof of this statement is that Imam Abu Abdur Rahman has emphasised on its denial and his view is worthy of acceptance because the tradition returns back to Muhammad-ibn-Khalid Jundi. Moreover, Imam Abul-Faraj Jauzi narrates in his book «Elal-Mutanahiya» the weakness of this tradition from the words of Hafez Abi Bakr Baihaqi who said:- «This tradition is connected to Jundi and he is an unknown person. Moreover, Jundi narrates from Aba'an-ibn Aiyaash and he too is a rejected and un-laudable person. Aba'an too narrates from Hassan and he from the Holy Prophet (S.A.W.A.) and there is an interval in his transmission (i.e. all the sources have not been narrated). Anyhow, there is no reason to consider this tradition to be authentic.

Baihaqi narrates from his master, Hakem Naishabouri (and his words are sufficient enough to make you understand the technique of tradition and the position of its narrators) as follows:

«Jundi is an unknown person and Ibn-Aaiyaash, a rejected one and with such transmitters this tradition is severed. Almost all the scholars of traditions have brought traditions about Imam Mahdi and all have mentioned his name and remembered him and for those who are clear-sighted and are also aware, it is clear that a part of those traditions are a rectification for the other parts and this is the highest proof of those traditions being better than this rejected tradition.

Also, Hafez Abu Abdullah Hakem has spoken on this subject in his «Mustadrak» which has (also) been mentioned in «Sahihain» and this makes us needless of other talks.

He reminds that if a tradition has been narrated by a large number of people it is having priority over those traditions which are not as such and while coming across this tradition he discusses its position from the view-point of credibility and un-credibility.

Thereafter he writes:

'The reason I have brought this tradition is not to argue upon it but to express my surprise'. This statement of Hakem finally proves his inattention towards this tradition.

He further says: 'Better than this tradition is the tradition of Sufyan Suri and his adherents.'

Thereafter, he mentions the tradition of the Holy Prophet (S.A.W.A.) which says; «His name is the same as my name» and then writes as such:- 'The eminent scholars are of the view that what Hazrat intends to say by this statement is that Mahdi's name is the same and similar to his name.'

Thus the above statement reveals the truthfulness of this statement that Mahdi is someone other than Isa-ibn-Maryam (A.S.). Besides, even if we assume this tradition to be correct, we cannot take it in its apparent form. Rather, we should resort to its esoteric interpretation, since we have not found any reason for giving up those genuine traditions which are in opposition to this tradition and perhaps its esoteric interpretation may be like the esoteric interpretation of (22) from this angle that a part of the wordings of the two traditions are near to each other and the number of such traditions are numerous.

Thus rejection is not the factual aim so that we may conclude that Mahdi is the same as Isa-ibn-Maryam. Rather, it should be said that this sentence has come in honour of Hazrat Mahdi and/or Isa or perhaps it might be having some other interpretation.'

Author of «Yanabi-ul-Muwadda» on page 434 says: «Indeed the fabrication of this tradition from Ibn-Khalid is apparent from various aspects:-

Firstly, if this tradition was correct then the oppression and cruelty which was prevalent during the time of Yazid and Hajjaj should have increased manifold and until today there should have not remained any goodness in this world. However, after the afore-mentioned period, that is from the time of Omar-ibn-Abdul Aziz and the Abbasside Caliphs up to now, peace and goodness has been settled by the Grace of Allah.

Secondly, before the appointment of the Holy Prophet (S.A.W.A.) to the position of Prophethood, the subject of Mahdaviyat was not prevalent among the Arabs so that it could possibly reject this saying (there is no Mahdi but Isa-ibn-Maryam).

Thirdly, God has hinted about Mahdi in many verses of His Book and as such the Holy Prophet too has given glad-tidings about him to his followers just as the previous Prophets (A.S.) had given glad-tidings to others about the coming of our Prophet and the circumstances concerning Mahdi. I have collected and mentioned these glad-tidings in a book entitled «Mashreq-ul-Ekwan». (end)

What we can derive from the sayings of these great men in reply to the afore-mentioned tradition is the following:-

Firstly, it is a fabricated one; secondly it is null and void and hence weak; thirdly it is contradicting the widely transmitted tradition and fourthly its actual interpretation differs from its apparent meaning.

It is possible to conclude from this tradition that the advent of Mahdi and the descending of Isa from the heavens are two related affairs connected to each other where none can be separated from the other. Therefore it is correct to say that reference to one applies to the other and it seems that both are one and the same or it can be said that something is missing from the tradition and in reality it was as such: (Mahdi is not but that Isa is with him) Moreover, the diffused traditions prove this meaning to be correct. Thus Isa is one of the signs of authenticity of the subject of Mahdi (A.S.).