the imam and historian ‘Abd al-Rahmān ibn Khaldūn al-Maghribī in his history, where he declared all the hadiths concerning the Mahdi weak. He was not correct; rather, he erred.” End of quotation.
Shaykh Muhammad Anwar Shāh al-Kashmīrī (d. 1352 AH) said in his book ‘Aqīdat al-Islām, under the heading “A Useful Note”:
“Muslim narrated, concerning the descent of Jesus, peace be upon him, from Jābir, who said: ‘I heard the Messenger of Allah, may Allah bless him and grant him peace, say: “A group of my community will continue fighting for the truth, prevailing until the Day of Resurrection.” He continued: “Then Jesus son of Mary, may Allah bless him and grant him peace, will descend, and their leader will say: ‘Come and lead us in prayer.’ He will reply: ‘No. Indeed, some of you are leaders over others—an honour Allah has granted this community.’”’”
Al-Kashmīrī said:
“What is meant is that he will not lead that particular prayer, lest anyone imagine that the community of Muhammad has been stripped of its authority. Once this has been established on the first occasion, Jesus, blessings and peace be upon him, will be the prayer leader, since he is superior to the Mahdi. Thus, his primary reply to the leader of the Muslims is: ‘No, for the call to begin the prayer was made for you to lead it,’ as reported by Ibn Mājah and others from Abū Umāmah. Since the call had been made for him to lead, Jesus stepping forward—may Allah bless him and grant him peace—would suggest that the leader had been removed from his position. This would not apply on subsequent occasions.
“This resembles our Prophet’s gesture—may Allah bless him and grant him peace—to Abū Bakr, may Allah be pleased with him, after he had begun the prayer, indicating that he should not step back. That is: ‘Lead this prayer, for the call to begin it was made for you.’ He then added the words, ‘an honour Allah has granted this community,’ to convey an additional point: that the community retains its authority, and Jesus, peace be upon him, will himself then be one of them. These words were not offered as a reason for his declining to lead the prayer, which might suggest that he would continue to refrain from leading it.” End of quotation.
Shaykh ‘Abd al-Rahmān al-Mubārakfūrī (d. 1353 AH) said in Tuhfat al-Ahwadhī, his commentary on Jāmi‘ al-Tirmidhī, in the chapter entitled “Reports Concerning the Mahdi”:
“I say: The hadiths concerning the Mahdi’s emergence are very numerous, but most are weak. There is no doubt that the hadith of ‘Abd Allāh ibn Mas‘ūd in this chapter is at least sound. It has many corroborating reports, some sound and some weak. This hadith of ‘Abd Allāh ibn Mas‘ūd, together with its corroborating and supporting reports, is therefore unquestionably fit to be cited as evidence. Thus, affirming the Mahdi’s emergence and appearance is the true and correct position. Allah knows best.”
These are some of the statements I have come across from adherents of the Sunnah and transmitted reports concerning the Mahdi and the use of the hadiths about him as evidence. By adherents of the Sunnah and transmitted reports, I mean the scholars of hadith and those who follow their way, taking as their basis in matters of belief the Book of Allah and what is authentically established from His Messenger, may Allah bless him and grant him peace, without objecting to this on the basis of a fanciful notion that its proponent calls rational.
Not all those whose words I quoted above meet this description. Some adhere to the creed that Abū al-Hasan al-Ash‘arī, may Allah have mercy on him, renounced. Some of these devote attention to transmitted reports and distinguish the authentic from the weak. For the truth is accepted from whoever brings it. Let it be known that the hadiths concerning the Mahdi have been accepted by the community—both Ahl al-Sunnah and the Ash‘arīs—apart from isolated dissenters.