Beruflich Dokumente
Kultur Dokumente
Department of Theology
Faculty of Arts
The University of Birmingham
October 1991
SYNOPSIS
The Mahdi, "the guided one", has been popularly awaited throughout
Islamic history as a just and pious leader who would be extremely
during
his
reign over the Muslims. This study aims to
successful
investigate the concept of the Mahdi among AN al-Sunna according to
the methodology of the traditionists, and is divided into five parts: the
Introduction, Parts One, Two and Three, and the Conclusion.
The Introduction, which is divided into five sections, deals initially
with the earliest written Sunni sources on the subject of the Mahdi. Of
these, the most important for the subject of this study is Kitab al-Fitan
b.
(d.
AH),
in
Nu`aim
Hammad
228
of
manuscript
which only exists
form, and reasons are given for choosing this particular collection as a
for
A
brief
held
basis
the
this
of
opinions
substantial
study.
summary
by various scholars with regard to the Mahdi is then given, and lists of
scholars who either endorsed or rejected the idea of the Mahdi on this
issue are provided in the form of Appendices. Further, the main points
of agreement and difference between the Sunnis and the Shiites
concerning this concept are presented.
Because the idea of the Mahdi has been firmly rooted in the minds of
the Muslim massesfor centuries, many individuals throughout Islamic
history have claimed this title for themselves or others and based
movements, whether political or otherwise, on it; concise accounts of
these figures are also included in the Introduction.
The main body of this study is based around a selection of one hundred
and forty-six ahadith on the subject of the Mahdi: thirteen from alMusannaf of `Abd al-Rzzaq al-San n (d. 211), one hundred and
twenty-two from the above-mentioned Kitb al-Fitan, and eleven from
the collections of various prominent later traditionists, such as Ahmad
b. Hanbal (d. 241), Ibn Maja (d. 273), Abn Dwnd (d. 275) and
Tirmidhi (d. 279).
Part One, which is divided into four chapters, contains the English
translation of the text of each hadith, and ends with a summary of the
distinctive features of the Mahdi as portrayed by these texts collected by
the end of the third century AH.
Part Two, which is divided into six chapters, is devoted to the analysis
isnad
is
Each
adith.
these
given and analysed according to the
al
of
down
laid
by
for
Hadith.
the
traditionists
the
of
criticism
principles
Since these principles, known as Mustalah al-Hadith, are repeatedly
in
introduction
the
this
to
to
analysis,
course of
an exhaustive
referred
discussion
Although
isnad
the
the
the
precedes
on
alladith.
al-Mustalah
is
hadith
basis
its
is
the
text
authenticity
each
ultimate
on
of
which
and
judged, the historical aspects of the ahdith, so favoured by the
in
form
treated
the
are
also
of critical reviews of the
orientalists,
European
two
prominent
writers on the subject of the
writings of
Mahdi.
The Conclusion depicts the Mahdi in the light of those ahadith which
fail
be
leaving
found
the test
to
authentic,
aside
all
narrations
which
are
of authenticity.
The above-mentioned ahdith are given in full in the original Arabic in
Part Three.
The whole study, excluding the Arabic text in Part Three, consists of
sixty-five thousand words.
ACKNOWLEDGEMENTS
Notes on Tynogrpv.
A.
Transliteration
Unlike the normal practice of mentioning each Arabic name preceded by the
definite article `al-' where appropriate, I have followed Schacht's way of
dropping it before names most commonly used in this study. For example, the
following names appear without `al-' if they are not preceded by `ibn' or `b.':
Hasan,Husain, Tirmidhi, ShafiTand their like.
As for hamzatal-wasl (the hamzaof continuity), it has beenretained,e.g. in `Abd
al-Rahm'gn,except in two cases:
(i) where it is precededby Abu; in this case,it is written as e.g. Ab 1-Hasan,not
Abu al-Hasan;
(ii) where `Abd precedesthe Divine Name, i. e. `Abdull1h, not `Abd AllAh.
B.
The following common Arabic terms are left unitalicised: hadith, ahadiih, isnd,
asnid, shaikh.
C.
The Arabic of Mecca and Medina (i. e. Makka and Madfna respectively) is
followed, except when thesewords do not occur as part of a quotation translated
from Arabic.
D.
E.
F.
G.
CONTENTS
Page
INTRODUCTION
A.
Preamble
Two Early Traditionists who transmittedahadith on the Mahdi
B.
C.
The Difference betweenthe Sunnis& the Shiites regarding the Mahdi
Claimantsto the Title of Al-Mahd(
D.
E.
Those believedby othersto be the Mahdi
Appendix One: A list of early traditionistswho transmitted the ahdiith
about the Mahdi with their own asnrd
Appendix Two: Later traditionists and scholarswho wrote in support of the
idea of the Mahdi
Appendix Three: A list of Muslim scholarswho rejectedthe conceptof the Mahdi
2
5
8
13
31
OF AHDITH
ON FITAN
PART ONE:
TRANSLATION
ChapterOne:
ChapterTwo:
ChapterThree:
ChapterFour.
PART TWO:
ANALYSIS
OF THE AHDITH
ON FITAN
36
38
42
43
44
47
70
73
78
79
81
81
84
104
110
120
121
132
142
151
159
167
175
184
194
194
202
213
CONCLUSION
220
221
221
222
Bibliography
228
PART THREE:
240
INTRODUCTION
SECTION A
PREAMBLE
The incident also moved the writer of these lines as well to seek the oldest
Sunni source on the Mahdi. In his pursuit for an early collection of such
ahdith, he came across a book entitled al-Maldh.im wa al-Fitan ft Zuhtr
`Ali b. Mtts b. Ja'far
al-Gha'ib al-Muntazar by Radl al-Din Abt 1-Q57sim
b. Muhammad b. Taws al-Hsani al-Husainr (d. 663 AH). The compiler
of this collection gave the following three sources for his work:
a) Kitb al-Fitan by Nu'aim b. Hammd al-Khuza (d. 228),
b) Kitb al-Fitan by Abu Salih al-Salili b. Ahmad b. `Is (manuscript
dated 307), and
b.
Yah_
Zakariyya
b.
Yahy
by
Kitb
Ab
al-Hrith alc)
al-Fitan
ya
.
Bazzaz (manuscript dated 391).
The reference to Nu'aim b. Hammd in this collection prompted the
found
trace
this
to
collection, which was
as a well-preserved
author
in
OR
9449
Section
Oriental
the
of the British
manuscript under no.
Library, London. It consists of nine parts covering 405 folios. A second
is
kept at Atif Library
135
folios,
this
manuscript, consisting of
copy of
(no. 602), Istanbul, Turkey. The following are prominent features of
thesetwo manuscripts:
i) The British manuscript is dated 607 AH by its scribe, Muhammad b.
Muhammad b. `Ali al-Sairafi al-Ansar who completed copying this work
,
date
is
Qasyun,
Damascus.
The
Turkish
Mount
the
manuscript given
of
at
687
AH.
11
Rabi'
al-Awwal,
as
ii) There are four reporters in the British manuscript between the scribe
in
b.
Hammd,
Turkish
Nu'aim
the
whereas
manuscript, there are
and
five.
iii) In the British manuscript, the whole isnd from Nu'aim b. Hammd to
his original source is given, while the early part of the isnd is omitted in
the Turkish manuscript. For example, the isnffd of H.adith 62 (Chapter 2,
Part I& Chapter 3, Part II of this work) is given as follows in the British
manuscript:
Nu'aim === Ab `Umar --- Ibn Lihya'a --- `Abd al-Wahhab b.
Husain --- Muhammad b. T habit--- his father --- al-Hrith --`Abdullh b. Mas`d.
However, in the Turkish manuscript, it appearsas follows:
iv) The texts of each hadith in the two manuscripts are identical. This
study is based mostly on the British manuscript due to its clarity; the
from
less
Turkish
Istanbul
the
of
manuscript
obtained
was
photocopy
legible.
At al-Zahiriyya Library, Damascus, Syria, a third version of Kitb alFitan, a composition of selected ahdith by Sharaf al-Din Nasrullh b.
`Abd al-Mun'im b. Shuqayyir al-Ta nkhi (d. 683 AH), consisting of 124
folios, is also preserved under no. 62, Adb.
Kitb al-Fitan of Nu`aim b. Hammd is valuable because of all the
issue
it
largest
athr
the
the
on
of
number of ahdith and
sources, contains
the Mahdi: it has around three hundred and fifty sayings about the life of
the Mahdi or the events preceding his appearance,mostly spread in the
third, fourth and fifth parts. Owing to a sizeable number of repeated
has
in
this
the
this
author
selected one
collection,
of
paper
ahdith
hundred and twenty-two of the ahdith for this study, which aims at
distinguishing the authentic traditions from the unreliable ones.
SECTION B
Muslimab. Qsimsays:
"He was truthful, but with many mistakes. He has many munkar alidith
which he was alone in reporting regarding the troubles (malahim). He
had an abominable opinion about the Qur'an: he used to believe that the
Qur'an was of two kinds, the one which is in the Preserved Tablet (alLauh al-Mahfuz) being the Word of Allh, while the one which is in the
hands of the people is created."
Al-Draquini says:
"He is an Imm in the Sunnah,but prone to a lot of speculation."
Abu Ahmad al-Ijdkim says:
"He could be opposedin some of his ahdith."5
3 ibid, 1:190
4Ibn Sa'd:al-Tabagtal-Kubr,7:519
SECTION C
(d. 40 AH)
(d. 50)
(d. 61)
(d. 95)
(d. 114)
(d. 148)
(d. 183)
(d. 203)
(d.
(d.
(d.
(b.
220)
254)
260)
256)
(ii) The alleged Mahdi went into hiding five years after his birth at the
cave of Samarra (Iraq) in 261 AH. He had been in contact with his
disciples through messagesduring his "lesser occultation" which lasted
for seventy years.8 Then he disappeared completely for an indefinite
period which is known as the "greater occultation". The Shiites believe
that he is still alive, as al-Khumaini confirms:
"More than a thousand years have passed since the greater
occultation of our Imm Mahdi. Thousandsmore may pass before
the circumstances demand the arrival of the awaited Imm. "9
(iii) The Mahdi will appear, not known to anyone except Allah.
Muhammad Rid al-Muzaffar says:
"The Immiyya believe that this reformer, the Mahdi, is a
particular person known as Muhammad b. al-Hasan al-`Askari,
born
in
256
AH
is
in
was
who
and still alive accordancewith what
is proved from the Prophet and his household about his coming,
in
and accordance with the mutawtir reports about his birth and
is
It
not permissible that the Immate terminates at
occultation.
if
Even
is
Imam
hidden,
he
is
day
the
time.
to
the
appear on
any
by
Allh
Almighty:
promised
a divine secret which no one knows
Almighty.
Allah
"lo
except
(iv) According to the doctrine of Raja (Return), as Zanjah defines it,
"A people from among the friends and supporters who died
be
resurrected at the appearanceof al-Qa-'im, the son
earlier will
of al-Hasan, to receive the reward of their support and rejoice at
the establishment of his rule. Another group, his enemies, will
he
be
his
resurrected;
will carry out
also
revenge, such that they
receive a part of the punishment they deserve. They will be
killed by his supporters (the Shiites) and be stamped with
humiliation and disgrace at the sight of his supremacy." 11
"Ibn Bbawaih reported in 'Hal al-Shr'i' that Mubammad alBgir said: 'When the Mahdi appearshe will bring 'A'isha to life
and inflict upon her the punishment. " 12
He also narrates:
"When the Mahdi appears, the grave of the Prophet will burst
open. He will take Ab Bakr and `Umar out of their graves, give
them life and crucify them."13
10
(viii) The Mahdi, also known as al-Q im, will bring forth the genuine
his
isnd
`Ali.
Al-Kulaini
by
Qur'an
the
reports
with
as reported
copy of
to Sulaim b. Salama,who said:
"A man read to Abn `Abdullh - peacebe upon him - some letters of
I
Qur'n
different
to
that
those
to
read while was
the
people used
listening. Abu `Abdulla-hsaid: `Stop reading like this and read as the
When
him
be
appears.
alpeople read until al-Q'im - peace upon
Q'im appears, he will read the Book of Allh, the Exalted and
Glorified, according to its limits and will bring forth the Mushaf
"17
him
`Ali
be
wrote'.
which
- peace upon
This, in short, is the concept of the Mahdi according to Shiite sources.
As for the distinctive characteristicsof the Mahdi according to the Sunnis,
this study will aim to pinpoint them by differentiating the authentic
fabricated.
be
from
to
those
weak or
proved
ahdith
11
6
7
8
9
. rte
j
a.
LLJ is
10
o"
..
...
/i
jw
fir
.
...
t l'
C
"Whether we show you part of what we have promised them, or we causeyou to die, to
"
h,,
been
doing.
Allah
be
is
they
then
ave
their
and
return,
will
a witness upon what
us
(Q., 10: 46)
Al-Qimmi gave the following renderingwith his exegesis:
00
.".
.
--f
l,
k
11
j-i..
It
o
i.;
"
l.
jy1
-C
p
J-csw
d, J e-.
Ri
0vJ-- l:;
J l9
.0:
41
.
oo
r,
t
y: '
91
"Whether we show you, 0 Muhammad, part of what we have promised them of the
Raj `a and the coming of al-Q `im (i. e. the Mahdi) or we causeyou to die before that, to
us will be their return, and then Allh will be a witness upon what they have been
doing." (Tafstr al-QimmT,,1:312)
12 Muhammad Bgir al-Majlis%Hdgq al-Yagtn, p. 347
13 ibid, p. 360
14ibid, p. 347
12
SECTION D
CLAIMANTS
TO THE TITLE
OF AL-MAHDI
The study of the sourceshas enabledus to trace the following people who have
from
be
beginning
Mahdi,
to
the
the early Islamic period to present
claimed
day. Brief accounts of their movements are presented in chronological order.
,.
',
,.
The descendantsof both Masanand Uusain had claimed to have the sole right
to the caliphate. However, in the Uusaini line, Ja'far al-$diq, a contemporary
of Muhammad b. `Abdullh, preferred to engage himself in the pursuit of
knowledge becauseof the dreadful fate which befell his grandfather Husain.
Mubammad was encouraged by his father to claim to be the Mahdi, but this
by
denounced
Ja`far
al-S.diq, who advised Mubammad's father
was strongly
in
but
latter
this
the
to
path,
continue
rejected the advice, saying, "By
not
Allh, I hope that Allh will, bring forth a lot of good at his hand."2
14
mart
(d.
10. Muhammadb. `Abdullh T
al-Hasani 524/1129)
Muhammad, a descendant of Hasan b. `Ali, was born in SUs (al-Maghrib) in
16
485/1092. Through his extensive reading, he came acrossthe famous book of Ja'far
book
he
Shia
literature.
discovered
In
the
this
among
a prophecy about the Mahdi
Ftimid
descent,
by
a
whose place of appearancewould be associated
of al-Maghrib,
"TYNML",
have
friendship
the
and
mystic
word
who
would
a close
with
with a
`Abd
called
al-Mu'min.
person
Ibn T ,,=art showed himself to be a very pious man who could not tolerate any evil
in the society. In Talmasn, the capital of the Murbitn, his movement against
into
direct
brought
him
`Ali
b.
Ynsuf
b.
the
conflict
caliph
with
wrongdoing
Tashfm, who was advised by his ministers to kill the former, but the caliph instead
him
from
Talmasn.
to
expel
preferred
During his subsequent wanderings, Ibn T":umart came to the town of Tanimal,
`Abd
in
he
514/1120,
he
Here,
declared
he
the
that
al-Mu'min.
met
young
where
After
`Abd
Mahdi.
his
the
mustering
enough
support,
and with
al-Mu'min as
was
Ibn
Taumart
battles
waged a series of
against the Murbitiin. In
commander,
516/1122, he achieved victory at last, establishing his rule over al-Maghrib under
the title of the Muwahhideen.18
According to Ibn al-Qayyim, Ibn T::umart was the most brutal Muslim ruler after
Hajjj b. Ysuf. He died in 524 AH, to be succeededby `Abd al-Mu'min. 19
17
18
19
Sayyid Muhammad was an ascetic who claimed to have received the call "You are
the Mahdi" during a trance. Being a pious man, he enjoyed a large following.
During a later journey for Hajj, he was "told" in a similar trance that he was not the
Mahdi; he told his disciples that he intended to relinquish his claim on the way back
from Hajj, but he passedaway before he could do so.
His followers in Kashmir were known as the Nrbakhshiyya. Most of their beliefs,
Ahl
invented
later
beliefs
by
the
to
the
of
al-Sunnah,
are
contrary
were
a
which
`Iraq,
into
Shams
this
sect:
al-Din
who was a very active
a
certain
of
entrant
for
Nrbakhshiyya
28
the
sect
preacher
1070/1659)
(d.
after
20. Muhammad al-Mahdi al-Azmaki
Barzanjt, in his book Al-Isha'a bi Ashrt al-Sd'a, stated that in his childhood he saw
Muhammad Azmaki, who had claimed in Kurdistan that he was the Mahdi.
Although many people followed him, his claim was rejected by the scholars and he
by
According
Amir
Ahmad
Khan.
defeated
the
to the advice of
militarily
ruler
was
the scholars,he repented and renewed his faith and marriage to his wife. 31
defeated, he was brought to the court of Muhammad IV, Sultan of the Ottoman
Empire, where he absolved himself of the claims he had made and promised not to
ideas
further.
Satisfied
him
Sultn
the
this
the
with
propound
assurance,
pardoned
both
father
free.
32
and son
and set
vtP
0-6
1
L3
'`
(d.
June
1303/1885)
21
Ah
Muhammad
a1=Sdni
23.
ad'-at-Mahdi
Muhammad Ahmad was bom in 1265/1848 in Hung, Sdn, to parents named
`Abdullh and' Aminah. His claim in 1881, just three months into the year
1300/1882 at the age of 33, that he was the Mahdi, was widely-accepted
At
he
had
himself
the
time,
to the island of
confined
without much opposition.
Abba in the River Nile.
J3
Mahdi's-devout
theywere
soldiers--and
-easily-defeated -by----arrest-him, -but
killed. In another encounter, Mahdi defeated a force of three hundred soldiers,
left
he
for
Kurdufn. In the following year, he defeated two more
after which
forces
sent by the Egyptian ruler to combat him.
military
In September 1882, Mahdi attacked Ubayyadd, the capital of Kurdufn, where
he almost tasted his first defeat, but with the help of reinforcements, he was
besiege
fort
force
to
the
the enemy to surrender; this victory made
able
and
him the undisputed ruler of Kurdufffn. In 1883 and 1884, he repulsed further
General
by
Hicks
General
Baker.
attacks
and
In 1884, General Gordon was appointed Governor of Sudan. He adopted the
policy of appeasing the Mahdi by recognising him as the Sultan of KurdufTn,
but Mahdi refused to pledge allegiance to Gordon, instead sending his forces to
besiege Khartoum. Since all telegraphic links with Egypt had been cut,
General Gordon sent an appeal for help via the Nile, but the ship carrying the
British envoys capsized after hitting some rocks.
On 26 January 1885, as Lord Wellesley was on his way to Khartoum via the
Nile, General Gordon was executed by the followers of Mahdi. The further
defeat of a thirteen-thousand-strong British army, including battalions from
India and Australia and led by General Gerald Graham, consolidated the rule
of Mahdi over the entire Sudan.
Mahdi died on 21 June 1885 at the young age of 37. During his short rule, he
enforced Islamic teachings, prohibiting the use of intoxicants and smoking, and
also dealt severely with adultery and immorality. His decree of suspension of
the pilgrimage to Makk was one blot on his record in this regard.
In 1899, terrible retribution was exacted by Lord Kitchener, who defeated
Mahdi's followers during the rule of `Abdullh, Mahdi's successor. As well as
followers,
Mahdi's
Lord Kitchener bombed his tomb and
massacring
desecratedhis corpse by severing its head and disposing of its bones in the
River Nile. 35
order
"Undoubtedly, Allah
sendsat the head of each century one who renews the
religion for the entire Ummat "36
..
b) Mahdi. Mirz proclaimed himself as both the Promised Messiah
and the
Mahdi in 1891, and advertised in order to recruit disciples. It is
quite
interesting to note that Mirz on one hand
rejected the authenticity of
traditions about the coming of the Mahdi, but on the other hand insisted that he
was the Mahdi on the basis of the said ahdith. Mirz wrote:
"As far as the validity of traditions in connection with the
advent of
the Mahdi are concerned, you should know that they are all weak and
unreliable, so much so that in some books, even in Ibn Mja:., one
comes across this tradition that there is no Mahdi except Jesus, Son of
Mary (AS). Therefore, how can one have confidence in
such weak,
unreliable traditions? Even the authenticity of those persons through
whom these traditions passed is doubtful, and this fact is not hidden
from compilers and teachers of traditions."37
Promised
Messiah. Mirz put forward the following "revelation from God"
c)
to prove that he was the Promised Messiah:
information-inhas-given
-God-(SAW)
taking an oath by God. '
24
The onslaught of Christian missionaries in his country led him to declare Jihd
in 1897 to defend Islam. In his treatise,Mabhith al-Munfigin (Dialogue with
the Hypocrites), he has thrown ample light on his political thought, which was
basically inspired by the spirit of Jihd against the colonising Italian and
British imperialists. Although a claim to being the Mahdi is not so obvious in
his movement, his dialogue with his opponents shows the likelihood of such a
invited
Jihd,
he
he
following
For
to
them
the
received
example, when
claim.
reply,
"Jihd is not yet due; we shall carry out Jihd when its time comes,
into
Mahdi
Then,
turn
the
awaited
appears.
our sticks will
once
rifles
"44
infidels'
be
the
ours.
weaponswill
and guns and
Mullah Muhammad Uasan was not discouragedby this opposition, but started a
from
for
Away
Jihad.
Barbara,
the
of
preparing
volunteers
campaign
headquarters of the British forces, he managed to build up four forts,
British
The
and
ammunition.
commander,
well-equipped with weapons
General Kufal, responded to Muhammad's growing support by threatening
him with dire consequences if he did not halt his movement, to which
Muhammad replied in defiant vein. This led to a number of encounters
between the two camps, Muhammad emerging triumphant and establishing his
Karahdum.
battles
Talih,
The
Jajajja
British
the
of
and
position after
in
for
him
his
but
tempted
surrender,
several
offers
return
with
commander
he continually refused.
After ten years of constant struggle, facing the British powers as well as
internal hostile elements, he breathedhis last in 1921 in Ogaden45
community:
- ---Hindu
An interestingincident is reportedabouthim:
"Yahy used to visit a wealthy Hindu merchant in Jahem Abad, Giya,
from
his
time to time. Once a child died in the
and stay at
place
locality. Being the only child in the family, the mother's grief was
immense. She was advised by people to beseechGod to bring her son
back to life, as she was fortunate to have 'God' present in the Hindu
merchant's villa. Hence she pleaded with Ya1 y to resurrect her son.
In vain, Yahy tried to send her away, but she continued pleading,
illiterate
thousands
of
villagers waited to see God in action. At
while
last, Yahy persuaded her to leave with the corpse and return the
following morning, when he would raise her son alive. Yahy Bihri
be
in
that
to
night, never
seenagain the area."
escaped
With a sparse following, his cult seemsto be doomed to extinction, and very
little else is known about his movement47
27
FOOTNOTES
29.
Trt7ch,
7:
-Taban`:
3. ibid, 7:567.
4.
1'Mulk,
166.
Trikh
al-Umam
wa
p.
"Fakhr?
5.
6.
Tabarf, 7:554.
7. ibid, 7:209.
8. ibid, 7:648.
9. Btiniyya: This movement was establishedby Maimun b. Din al-Qaddti of Ahwaz. The
Btiniyya believed that every Qur'anic letter has a batinTi(hidden inner) meaning as well as the
is
former
Qur'n.
(obvious
the
that
the
the
real
essence
meaning,
and
of
outward)
z4irr
Through these "hidden" meanings, they redefined many Islamic teachings. A few examples of
their manipulation of Qur'anic terms are as follows, as recorded by Muhammad Ijusain alDhahabfin Al-Tafsir wa al-Mufassiri n, 2:241f:
Angels: the spokesmenof the Btiniyya;
Jibr'il: Mubammad'swisdom;
Shaitan: anyonewho acts only on the zhirTmeaningsof the Qur'an;
Jinn: uncivilised people;
Al-Qiyama (Resurrection): to return to one'sorigin;
Al Janna*. (the Garden): physical comfort;
Al Jahannam (the Fire): physical pain;
Ka'ba: Muhammad
B1lb(door): 'Ali;
Tawsf the housesof the infallible Imms;
Ya'%ajand Ma 7u/ (Gog and Magog): the scholarsof the zahirt'meanings;
Adhn (the call to prayer): inviting othersto follow the Imm;
$alh (Prayer): to follow the Imam;
Ilajj (Pilgrimage): to visit the Imam;
(Fasting): refraining from disclosing the secretof the Imam;
awm
.
Zakt (Almsgiving): purification of the heart.
10. Ism`iliyya: Ja'far al-Sdiq, the sixth Imam of the Shi`as, had two sons: Mns Kazim,
by
Shi'as,
Imam
the
the
seventh
mainstream
and his elder brother, Ism`11,who died
regardedas
during his father's lifetime. A group of the Shi'as believed in the Imamate of Muhammad the
his
Miis
Kzim.
This
known
Ism'111,
than
uncle,
sect
rather
was
as the Isma`iliyya, and
son of
they.believed that the Imamate always continues,uninterrupted,from the progeny of Muhammad
b. Ism`il b. Ja'far al-Sdiq. According to this belief, `Ali Khan, grandson of the famous
Imam.
is
Khan,
Aga
the
present
present-day
11
28
18. A. RafTq, p. 26 1.
19. Al-Bayan magazine (London), Issue no. 18.
20. A. Raftq, p. 286.
21. ibid, p. 290f;
Ibn Hagar. Al-Durar al-Kanin,
1:62f.
Seealso'Abd al-Qdiral-Badyni:Muntakhabal-Tawr'ikh.
45. ibid.
46. Yat y Bihar
47. A. Rafq,
p. 521.
30
SECTION E
THOSE BELIEVED
BY OTHERS TO BE THE
MAHDI
3.
In addition to Hasan and Husain, `Ali b. Abi Tlib had a third son named
Muhammad whose mother was from the tribe of Ban Hanifa. After the
Karbalff,
Husain
Mukhtr
Khriji,
at
originally
of
al-Thagafi,
a
martyrdom
became a supporter of `Ali and started a movement to avenge the blood of
Husain and his family. In order to consolidate his position, he claimed to be
b.
by
Muhammad
he
declared
be
Mahdi.
to
al-Hanafiyya,
whom
commissioned
Mukhtr fabricated a letter, claiming it to be from Muhammad b. al-Hanafiyya
to Ibrhim b. al-Ashtar, a staunch supporter of `Ali, which read,
31
33
34
1. A1-Baghddi, p. 234.
2. Ibn Taimiyya: Minhj al-Sunnaal-Nabawiyya, 3: 185.
3. A1-Baghd-adi,p. 38.
4. A1-Baghddi, p. 39.
5.
153.
7:
-Tabari,
6. A1-Baghddi, p. 60.
7. ibid, p. 61.
89.
Khurfa,
p.
L
Hagiga
Mahdi
8. Muhammad b. Ahmad b. Ism`i1,
."-
9. A1-Baghddi,p. 63.
10. ibid, p. 64.
11. cf. Hadith nos. 33,34 in Chapter Two, Part One of this study.
12. Nawab M. Sidd"igHasan: AI-ldhn`a li mcik,Cnawa mciyaknu baina
yadayi al-s`a, p. 123.
Shamsal-Hag Azimbdi: `Awn al-Ma`bd, 11:368.
13. Rashid Rip:
35
APPENDIX ONE
A list of early traditionists who transmitted ahdith about the
Mahdi with their own snid
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
26.
Isbahan.
29. AN `Abdullah Muhammad b. `Abdullh al-Hkim al-Naisbri (d.
405) in al-Mustadrak.
30. Tammm b. Muhammad b. `Abdullh b. Ja`far al-Rzi (d. 411) in
al-Faw'id.
31. Ab Nu`aim Ahmad b. `Abdullh b. Ahmad (d. 430) in Kitb alMahdi and Hilya al-Awliy.
32. Ab `Amr `Uthmn b. Said al-Dni (d. 444) in al-Sunan.
33. Ab Bakr Ahmad b. al-Husain b. `Ali b. `Abdullh b. Ms alBaihaqi (d. 458) in Dal'il al Nubuwwa.
34. Ab Bakr Ahmad b. `Ali b. Thbit al-Khatib al-Baghddi (d. 463) in
Talkhis al-Mutashbih and Kitb al-Muttatiq wa I-Muftariq.
35. Ab Mansr Shahardar b. Shirwaih al-Dailami (d. 558) in Musnad
al-Firdaus.
37
APPENDIX
H III
TWO
holars wh N
idea of the Mahdi
.I
1. Ab Zaid Ab
Ahmad b. Salil al-Balkhi (d. 322 AH) in al-Bad `u wa 1Trikh.
2.
3.
4.
5.
in
363)
(d.
Ab 1-Husain Muhammad b. al-Husain al-Aburi al-Sijizzi
Mangib al-Sh`%
Al-Husain b. Mas`d b. Muhammad al-Farr al-Baghawi (d. 510 or
516) in Masbih al-Sunnah. Al-Qdi `Iyd (d. 544) in Kitb al-Shif'
Ibn al-Athir al-Jazri, Majd al-Din AN 1-Sa`d5t al-Mubrak b.
Ahdith
Muhammad b. `Abd al-Karim (d. 606), in Jmi ` al-Usl
,fi
7.
38. Muhammad 'Abd al-Ra'f b. 'Ali al-Manwi (d. 1031) in Faid alQadir Sharh al-Jmi' al-Saghir.
39. Mar'i b. Ysuf al-Hanbali (d. 1033) in Faw'id al-FikrfI'Zuhr alMahdi al-Muntazar.
39
40
64.
65.
66.
67.
68.
69.
`a1ZY
(i) al-Radd
Kadhdhaba
bi
man
al-Ahadith al-Sahi,ha al-Wcirida fi
al-Mahdt:
(ii) `Agidat AN al-Sunn,1 wa al-Athar fi al-Mahdi'al-Muntazar.
HrEmidb. `Abdullah b. Hmid al-Tuwaijin" in Igmat al-Burhn fi"alRadd `a15man ankara Khurj al-MahdT wa al-Dajjl wa Nuzl alMasih fi'khir al-Zamn.
Muhammad b. `Abd al-'Aiiz, b. Mani in:
(i) al-Kawakib al-Durriyya;
(ii) Tahdiq al-Nazar bi Akhbar al-Imam al-Muntazar.
`Abd al-`Aliin `Abd al-`Azim in al-Ahd? h al-Wrida fi al-Mahdi f
Mtz'Zgn
al-Jarh wa al-Ta `d7, manuscript.
Ibr'ahl'mal-Mashkhi in al-Mahd al-Muntazar.
Muhammad b. Ahmad b. Ism`il in al-Mahdi Hagiga L Khurfa.
Mahdi al-Fag-ihal-Yamni in al-Imam al-Mahdi `inda AN al-Sunna.
41
APPENDIX
THREE
42
PART ONE
TRANSLATION
OF AHADITH
43
ON FITAN
CHAPTER
AHADITH
ONE
2) Ab Said al-Khudri said that the Messenger of Allah mentioned that "a
Umma
be
find
befall
that
to
this
such
a
man
able
will
not
a
calamity will
_
Allah
from
At
family
injustice.
from
time,
this
will
send
a
man
my
shelter
justice
it
filled
had
been
fill
household
the
as
earth
with
will
who
my
be
dwellers
him
Earth
injustice
the
tyranny;
pleased
of
will
with
and
with
it
Any
have,
Heaven.
dwellers
the
the
will
water which
sky will
of
and
it
it
have,
bring
the
earth will
will
pour unstintingly, and any water which
forth, so that eventually the living souls will envy the dead. He will stay
like this for seven or eight or nine years."
44
4) Ka'b said, "He is named `Mahdi' becausehe gives guidance about matters
"
hidden.
which are
He also said, "He will bring forth the Injil (Gospel) and the Taurt (Torah)
from a land known as Anta-kiya."
(11:20772)
5) Ab Said al-Khudri said that the Messenger of Allah (SAS) said, "The
Mahdi shall descendfrom me. He will have a white forehead and a hooked
it
just
have
justice
been
fill
He
the
as
will
earth
and
equity
will
with
nose.
filled with tyranny and oppression, and will rule for seven years."
(11:20773)
6) Jbir b. `Abdullh said, "There will be an Imam over the people who
instead
dirhams
for
but
"
the
them
count
out
people,
pour
not
will
will
out.
(11:20774)
8) `Ali said, "The earth will most certainly be filled with tyranny and
be
`Allh,
Allh'
it.
It
to
to
able
no-one
will
say
until
and
cling
oppression
justice
filled
just
be
it
had
been
filled
then
and
with
equity,
as
will
with
tyranny and oppression."
(11:20776)
45
10) `Abdullh b. `Amr said, "There will certainly come to the people a
time when no believer will remain except in al-Sham."
(11:20778)
11) Al-Qsim b. `Abd al-Rahmn said, "The matter of the Euphrates was
`We
`Abdullh
b.
Mas`d.
The
it
to
are
afraid
people
said,
of
referred
flooding upon us, so you should send someoneto block it. ' `Abdullaih said,
`We will not block it. By Allh, a time will certainly come to the people
be
find
in
it
fill
brass
to
to
a
not
able
enough
will
water
goblet,
when you
it.
All
its
for
look
to
the
to
water will certainly return
source; the
were you
"
be
Muslims
the
will
at
al-Shim'.
and
remaining water
(11:20779)
12) Ibn Sirin said, "The son of Maryam will descend, wearing his
breastplate and two yellow pieces of cloth, between the adhcin and igma.
The people will say to him, `Come forward (to lead the prayer). ' He will
lead
in
Imm
`No,
will
you
prayer; you are the rulers, some of
your
say,
"
you over others'.
(11:20838)
13) Ma'mar said that Ibn Sinn was of the opinion that this Imm behind
be
Mahdi.
`Isa
the
pray
will
will
whom
(11:20839)
46
CHAPTER TWO
AHADITH
OF NU`AIM
B. HAMMAD
(d. 228)
1) Ibn `Abbas reported that he visited Mu`wiya, who gave him a fine gift
him,
"0
Ibn
`Abbas!
(dawla:
Will
?"
He
then
a
state
asked
you
create
and
_)
(from
"But
"
He
"Excuse
answering)
such
me
questions.
said,
you must
said,
(answer)! " Ibn `Abbas replied, "That will happen at the end of time. " He
"The
be
"
`Abbas
Ibn
"Who
supporters?
people of
your
will
replied,
said,
Khurasan. " He then added, "Bann Umayya will strike Bann Hshim, and
Bann Hshim will strike Ban Umayya; then the Sufyan will come forth. "
(folio 102)
2) Ab Huraira'.. reported, "I was in the house of Ibn `Abbas. He asked for
the door to be closed, and then enquired, `Is there anyone among us from
the other tribes?' They (i. e. those present) replied, `No' -I was sitting in a
`When
`Abbas
black
flags
Ibn
from
the
said,
you
see
approaching
comer.
the east, then respect the Persiansbecauseour rule will be among them'. "
Abu Hurairaw continued, "I then said to Ibn `Abbs, `Should I not narrate
from
heard
Messenger
I
the
to you what
of Allh? ' He said (out of
here
'
`Are
I
'
`Yes.
He
`Tell
(what
as
well?
said,
you
said,
me
you
surprise),
heard). ' I said, `I heard the Messenger of Allh (SAS) saying, "When the
black flags come forth, (then behold) the first of them (will mark) the
fitna, the middle ones (will mark) a period of misguidance, the last ones
(will mark) infidelity"'
."
(f. 103)
47
5) Ka'b said, "The days will not end until the black flags of Banu `Abbs
from
"
forth
East.
the
come
(f. 105)
6) Abn Qbil said, "The people will be safe and prosperous until the end of
the rule of Banu `Abbs. Once their rule terminates, they will be in
troubled conditions until the advent of the Mahdi. "
(f. 110)
7) AN Umayya al-Kalbi said, "An old man who belonged to Jahiliyya (i. e.
the pre-Islamic era) and whose eyebrows fell over his eyes told us, `The
black
flags
differing
they
the
start
will
remain
strong
of
until
people
be
differing
divided
By
into
they
themselves.
will
with
each
other,
among
three parties: one party making propagandafor Bann Fatima; one for Bann
`Abbas; the third for themselves.' I said, `Who will be the best of them?' He
(only)
heard
know.
I
"
do
`I
this
not
much'.
said,
(f. 111)
8) Ibn Mas`lid reported that the Prophet (SAS) said, "The seventh one of
BanU `Abblis will call the people to infidelity, but they will not respond to
him. Members of his own household will say to him, `Do you want to take
from
(the
life?
`I
'
follow
He
in the
way of) our
will
will say,
us away
footsteps of Ab Bakr and `Umar among you. ' But they will reject him,
household,
his
from
Hlishim,
Ban
own
of
an
enemy
one
and
will come out
to kill him; when he attacks him, they will start differing among
themselves." (Ibn Mas`d added that:) He then spoke of a long dispute until
the coming forth of the Sufyani.
(f. 111)
9) Ka'b said, "When the two men belonging to two branches of Ban
`Abbs are deposed,the first dispute will take place among them, followed
by the second dispute, which will be disastrous. The Sufyni will come
forth at their second dispute."
(f. 112)
48
10) Muhammad b. al-Ijanafiyya said, "Banii `Abbs will rule until the
hope
have
left of any good. Then they will be in desperation
no
people will
to the extent that were they to find the hole of a scorpion, they would enter
it (for shelter). A long period of evil will follow until their rule comes to
forth.
Then
Mahdi
"
the
will come
an end.
(p. 112)
11) Ibn `Abbas reported that the Messenger of Allah (SAS) said, "Await a
great trouble when the fifth one of my household dies, and then the seventh
one dies. Then it will remain as it is until the advent of the Mahdi. "
(f. 112)
12) Artt said, "The Sufyni will fight the Turks, who will then be
completely annihilated at the hands of the Mahdi. This will be the first flag
hoisted by the Mahdi in advancing against the Turks."
(f. 115)
13) Zuhn` said that a sign would be seen in the sky when the Sufyni comes
forth.
(f. 117)
14) Wal-id said, "It was conveyed to me that Ka'b said, `A star with a tail
will appear before the Mahdi comes forth. ' It was also reported to me from
Shank who said, `I was told that the sun will eclipse twice in the month of
Ramadanbefore the Mahdi comes forth'. "
(f. 1205
16) `Abdullah said, "No one will be saved from this fitna except the one
The
from
Sufyni,
fast
the
the
the
siege.
shelter
with
against
stands
who
be
A11'ah,
thenon-Arabs:
three
towns
of
will
a town at the
of
permission
border known as Antkiyya (Antioch), a town known as Qnrus, and a town
known as Khamisa. The shelter from the Romans will be a mountain
known as al-'Unuq. "
(f. 130)
49
17) Zuhn`said, "The people of black flags will meet the people of yellow
flags at the bridge, where they will fight when they come to Palestine. At
that time, the Sufyni will appear among the people of the East. When the
leader
West
Jordan,
die
be
to
their
they
the
come
will
and
of
will
people
divided into three parties: a party which will return whence it came;
depart
for
Pilgrimage;
firm.
The
the
third
the
stand
will
another will
Sufyni will fight them until they are defeated and obliged to obey him. "
(f. 141)
18) `Amr b. Shu'aib reported on the authority of his father who said, "I
`Abdulla-h
I
heard
b.
`Umar
Hajjj
invaded
Ka'ba.
him
the
to
when
came
black
flags
from
East
flags
`When
the
the
the
come
and
yellow
saying,
from the West, and they meet in the belly-button of al-Shm, meaning
Damascus,then there will be the calamity'. "
(f. 143)
19) Ibn al-lanafiyya said, "From the time of the appearanceof the black
flag at Khursn, and of Shu'aib b. Slih and the Mahdi, until the whole
"
be
for
Mahdi,
is
the
months.
seventy-two
will
affair established
(f. 147)
20) Sulaimn b. `Is said, "It reached me that the Sufyni will rule for
three and a half years."
(f. 147)
21) `Ali said, "The Sufyni descendsfrom the sons of Khlid b. Yaztd b.
AN Sufyn. He is a man of huge skull, with small pock-marks on his face
in
his
He
known
dot
forth
Wadi
eye.
come
will
at
a
valley
as
and a white
from
locality
in
dry
Damascus.
He
(the
be
the
city
of
valley)
a
will
al-Yabis
have
flag
hoisted
by
seven
persons,
one
of
a
whom
will
which
accompanied
for
be
be
this
marching thirty miles ahead
victory;
man
will
renowned
will
him
flag
intending
face
"
Anyone
him.
that
to
see
and
retreat.
will
of
(f. 148)
23) Abli Qbil said, "A man from Ban Hshimwill rule and will kill those
degree
Umayya
that only a small number of them will
Ban
to
a
such
of
Then
Ban
kill
from
He
than
them.
other
no-one
a
man
will
remain.
50
Umayya will come forth and kill two people as vengeancefor each one (of
his own) until none except the women will be left. Then the Mahdi will
"
forth.
come
(f. 149)
24) Ibn `Abbas said, "If the Sufyni comes forth in the year thirty-seven,
his rule will last twenty-eight days, and if he comes forth in the year thirtylast
"
his
nine
months.
nine,
rule will
(f. 150)
25) Dh Farnt said, "The people will then be divided behind four men:
two men at al-Sham -a man from the family of al-Hakam, (who will be)
from
(who
be)
Mudar,
tribe
the
and
a
man
of
will
short and
reddish-blue,
tyrannical; the Sufyni; and the one who takes shelter in Makkah. So
four.
"
they
are
altogether
(f. 152)
26) Al-Walid said, "The Sufyni will then advance and fight Ban Hshim
from
flags
those
the
the
three
all
people
of
and elsewhere who
as well as
defeat
He
Klifa
him.
to
them
then
will
all, and
proceed
and expel
confront
Bann Hshim to `Iraq. On his retreat from Kiifa, he will die close to alShm. He will deputise another man from the offspring of Ab Sufyan,
be
Sufyani,
called
and who will dominate all the people."
who will also
(f. 154)
27) Ibn al-Hanafiyya said, "After defeating the spotted one, the Sufyni will
At
Egypt
"
Egypt.
that
time,
will
suffer
ruin.
enter
(f. 155)
28) Ya`gtib b. Ishq, a scholar in the matters of Fitan, said, "A man from
Ban `Abbas
the progeny of
will enter Riqqa, where he will stay for two
fight
Romans
but
He
the
then
treat the Muslims worse than the
will
years.
Romans. He will then return to Riqqa where he will face all that he dislikes
from the East, so he will advance to the East, from where he will never
but
beginning
his
His
take
then
the
son
will
over,
at
of
rule, the
return.
Sufyani will come forth and this rule will terminate."
(f. 161)
29) `Ali said, "The Sufyni will dominate al-Shm. Then there will be a
battle among them at Qargisa at which the birds in the sky and the beasts of
the earth will eat their fill of their dead. Then a group will break away
51
from their rear and will go out until they reach Khursn. The horses of
the Sufyan will give chase to the people of Khursn and will kill the
Muhammad
family
the
of
at Kfa. Then the people of
supporters of
Khursn will come out looking for the Mahdi. "
(f. 162)
30) Ibn `Abbs said, "The Sufyni will come out and fight to the extent that
he will tear apart the bellies of the women and boil their babies in copper
"
cauldrons.
(f. 165)
31) Artt said, "After entering Kfa, the Sufyni will desecrateit for three
days, killing sixty thousand of its people, and stay there for eighteen nights
distributing its wealth. He will enter Makka after his encounter with the
Turks and Romans at Qarqisa. Then, becauseof a dissension in their rear, a
Khursn.
Sufyni's
horsemen
The
to
them
will return
party of
will
destroy
forts
he
Kfa
for
their
them
and
and
searches
until
enters
approach
the people of Khursn. Some people at Khursn will make propaganda
for the Mahdi. Then the Sufyni will send (a party) to Madina where they
family
bring
back
Muhammad
the
them
to
some
of
of
and
will capture
Kfa. Then the Mahdi and Mansur will run away from Kfa, and the
Sufyni will commission a party to chase them. As the Mahdi and Mansur
Sufyni
Makka,
the
the
contingent
of
will encamp at al-Baid', where
reach
they will be swallowed up (by the earth). Then the Mahdi will come forth
he
Madina,
where
will come to the help of the members of Banu
and visit
Hshim left there. The black flags will then come and encamp at (a location
As
soon as the news of their arrival reaches the people of the
of) water.
Sufyni at Kfa, they will start escaping. He will then come to Kfa and
liberate all members of Ban Hshim remaining there. A people known as
`Usab from the heart of Kfa, with few weapons and accompanied by a
Basra,
Sufyni
the
to
the
the
of
people
will
of
give
chase
people
of
number
Kfan
from
(people
hands.
The
liberate
the
their
captives
of the) black
and
flags will send their oath of alliegance to the Mahdi. "
(f. 166)
32) Muhammad b. al-Hanafiyya said, "The black flags of the `Abbsids will
black
flags
from
by
Khurasan.
be
Their
followed
similar
caps
will
appear,
black and their clothes white. They will be led by a man known as Shu'aib
b. Slih or Slih b. Shu'aib, from the tribe of Tamim. They will defeat the
he
(i.
Shu`aib)
Sufyni
Jerusalem
to
to establish
the
until
e.
comes
people of
the rule of the Mahdi. He will reinforce him with three hundred persons
from al-Sham. Between his appearanceand the establishment of the rule of
the Mahdi will be seventy-two months."
(f. 166)
52
34) Thaubn said, "If you happen to see the black flags coming from
Khurasan, join them even if it means creeping on snow, because among
Khalifa
be
Mahdi,
the
the
them will
of ARE"
(f. 167)
35) Abli Ja'far said, "A young man from Ban Hshim with a mole on his
forth
black
At
his
head
flags
Khursn.
come
with
will
at
will
palm
right
Slih,
b.
fight
Sufydni
defeat
Shu'aib
the
the
who
will
of
and
people
stand
them."
(f. 168)
36) Said b. al-Musayyib reported that the Messengerof Allah (SAS) said,
"From the east, black flags of Banu `Abbas will appear and last as long as
Allah wills; then small black flags will appear from the East and fight a
Ab
Sufyn
his
They
from
the
of
posterity
and
people.
will pledge to
man
"
Mahdi.
the
obey
(f. 169)
37) Shuraib b. `Ubaid, Rashid b. Sa'd, Damura b. Habib and their shuykh
his
horses
Sufyni
"The
and armies, which will reach most
will send
said,
Persia.
The
be
i.
Khursn
East
East,
the
the
and
people of
e.
will
of
in
fight
different
them
a
number
of
encounters
at
will
places.
enraged and
As the fighting will continue for a long time, they will give an oath of
in
furthest
East.
Hashmite
At
the
the
to
that time,
part
while
of
a
allegiance
from
led
by
be
Banli Tarn-im, one of
Khursn
the people of
will
a man
their free slaves, yellowish in colour, having a short beard who will come
53
forth with five thousand men. When he hears about the appearanceof the
Hashmite, he will give him his pledge as well and will be commissioned to
lead the army. So powerful a man will he be that if confronted by solid
On
he
horses
Sufyani,
he
them.
the
the
crush
meeting
would
of
mountains,
kill
defeat
Eventually,
Sufyani
them
them.
the
a
great
number
of
and
will
flee
Shu'aib
The
Hashmite
b.
Slih
and
will
will go secretly to
will prevail.
Jerusalem, where he will pave the way for the Mahdi's rule as soon as he
hears of the latter's appearanceat al-Sham."
(f. 174)
38) Walid said, "It reached me that the said Hashmite is a brother of the
Mahdi from the samefather. Someoneelse said that he was his cousin."
Walid said, "Someone else says that he will not die but proceed to Makka
defeat.
He
forth
Mahdi
latter
his
the
the
come
will
with
when
after
"
a pears.
(
174)
39) `Ali b. Abi Tlib said, "The Sufyni will write to the one who entered
Kfa with his horses and left it torn like a skin, ordering him to advance
towards the Hijz. So he will proceed to Madina and unleash his sword
Ansr.
killing
four
hundred
Quraish,
He
the
them
the
of
and
of
will
among
tear bellies apart, slaughter children and kill two brothers from Quraish
Ftima;
he
Muhammad
and
will then crucify them at the gate of
called
Madina."
(f. 175)
40) `Ali said, "An army will be sent to Madina to capture whomsoever of
it
family
Prophet's
can, and then it will kill a number of men and
the
Hashmites.
At
from
Mahdi
the
that
time,
the
among
and the white
women
from
Madina
Makka.
despatch
(a
in
He
to
their
will
party)
one will escape
Sacred
Allh.
"
Place
take
the
they
refuge
at
of
pursuit while
(f. 175)
41) Ka'b said, "At that time, Madina will be desecrated and al-Nafs alZakiyya will be killed. "
(f. 176)
42) Hafsa, the wife of the Prophet (SAS) said, "I heard the Messenger of
Allah saying, `An army from the West will come towards this House (of
Allah). They will be swallowed up as soon as they reach al-Baid'. Those
further
have
have
to
will
proceeded
return
see what will
already
who will
54
happened to their people, and the same fate will befall them. Those at the
fate.
Hence,
too
this
they
the
suffer
observe
and
will
will
same
rear
all will
face the same end, including those forced to join the army. However, Allah
Almighty will resurrect them according to their intentions'. "
(f. 178)
43) Dhn Qunubt said, "When the news reaches the Sufyni, while he is in
Egypt, he will send forth a contingent to the one at Makka. They will bring
Madina
than occurred on (the day of) Harra. They will be
worse ruin upon
swallowed up when they reach al-Baid'."
(f. 179)
44) Ab Ja'far said, "They will be swallowed up and no one will be saved
from
the tribe of Kalb named Wabr and Wabir. Their
two
men
except
faces will be turned around to the napes of their necks."
(f. 179)
45) AbU Qbil said, "None of them will escapeexcept the Bashir (carrier
Nadhir
(warner).
he
As
for
Bashir,
the
news)
and
will come to the
of good
Mahdi and his companions at Makka and inform them of what happened to
the rest; his face will be a witness to his story since it will have been turned
around to his nape. They will believe his story due to the state of his face
and will know that the people had been swallowed. Another whose face had
been turned around to his nape will come to the Sufyni and inform him of
his
happened
He
to
people.
will believe him becauseof the sign of his
what
face. Both will be men from the tribe of Kalb. "
(f. 180)
46) `Abdullh b. `Amr said, "The sign of the appearanceof the Mahdi is
the swallowing up of an army at BaidA."
(f. 181)
47) Ka'b said, "The sign of the appearanceof the Mahdi will be the flags
West,
led
by
from
lame
from
the
the tribe of Kinda
a
man
coming
."
(f. 181)
48) `Abbassaid, "The Mahdi will not comeforth until a sign appearsin the
"
sun.
(f. 181)
55
49) Matar al-Warrq said, "The Mahdi will not come forth until Allh is
"
rejected openly.
(f. 181)
50) `Ali said, "The Mahdi will not come forth until three are killed, three
face death, and three survive."
(f. 181)
51) Ab Qbil said, "People will congregate around the Mahdi in the year
204."
Ibn Lahi'a said, "This is according to the calculations of the non-'Arabs,
but not according to the reckoning of the `Arabs."
(f. 182)
52) A man from the people of the West (Maghrib) said, "The Mahdi will
forth
daughter
his
beautiful
to say to the
man
comes
a
with
not appear until
buy
`Who
for
food
her
this
to
the
girl
will
price of
equal
people,
weight? '
In such times will the Mahdi appear."
(f. 182)
53) Ab Ja'far said, "Someone will pronounce from the sky, `Behold! The
Right belongs to the family of Muhammad.' However, someone on earth
`Behold!
The
Right belongs to the family of 'Isa' or
will announce,
I am doubtful about which it is... "The lower voice is from
`Abbs"
...
Satan,intending to confuse the people." Ab `Abdullh Nu`aim is the one in
doubt.
(f. 183)
54) Mughira b. `Abd al-Rahmn reported that he said to his mother who
"People
dying
in
Ibn
"
the
troubles
are
old,
of
al-Zubair.
was very
She said, "Never, my son! After this, there will be trouble which will cause
the people to die. Their affairs will not be set aright until someone calls
from the sky, `Follow so-and-so'."
(f. 184)
55) `Ammar b. Yasir said, "After the killing of al-Nafs al-Zakiyya and his
brother at Makka, a pronouncer will call from the heaven, `Your Amir is
fill
Mahdi,
land
'
That
to
the
the
who will
will refer
with truth
so-and-so.
justice.
"
and
(f. 184)
56
56) `Abdullh b. `Amr said, "People will perform the Hajj together; they
led
While
being
by
Imm.
`Araft
they
together
are at
an
to
without
go
will
Mind, they will become rabied like dogs, one tribe against another. So
fiercely will they fight each other that `Aqaba will flow with blood. So they
face
his
best
to
the
them:
close
crying
wall
to
the
a
man
with
of
will come
his
They
if
looking
I
it
tears.
Ka'ba
to
will
at
me
as
was
appears
of the
`Woe
How
'
He
`Come,
him,
to
to
you!
say,
to
will
we shall pledge you.
say
have
'
He
And
how
lives
broken!
have
taken!
many
you
many promises you
his
If
forced
be
the
to
will.
you
pledge of allegiance against
accept
will
happen to reach him, give your pledge to him, for he is the Mahdi in the
"
heaven.
in
the
earth and
(f. 186)
57) Aban b. al-Walid said that he heard Ibn `Abbas saying, "Allah
Almighty will not send the Mahdi until the people start saying in
disappointment, `There is no Mahdi. ' His helpers will be some people from
fifteen
hundred
three
men, similar
and
the people of al-Sham, numbering
him
in
They
battle
Badr.
to
the
come
will
of
to the number of participants
from al-Sham and will bring him forth from a house at Saf in the heart of
Makka. They will pledge themselves to him in spite of his unwillingness.
He will lead them in a prayer consisting of two rak'at, like the traveller's
"
(of
he
Station
Ibrahim).
Then
the
pulpit.
the
will ascend
prayer, at
(f. 186)
58) Abu Huraira said, "The Mahdi will be pledged allegiance between the
Pillar and the Station. He will neither awake the one who is asleep nor shed
"
blood.
any
(f. 186)
59) Qatda reported that the Prophet said, "He will leave Madina for
Makka. The people will bring him forth from among themselves and give
his
him
to
against
will. "
their pledge
(f. 187)
60) Ab 1-Jaladsaid, "The leadershipwill cometo him comfortably, while
he is at his house."
(f. 187)
61) Ab Ja'far said, "Then at `Isha (night prayer), the Mahdi will appear at
Makka, holding with him the flag of the Messenger of Alldh (SAS), his
light
his
signs
such
as
and power of
sword, as well as other
shirt and
he
`0
`Ish,
his
After
the
top
say
at
will
voice,
of
praying
expression.
57
I
Allah
before
Lord.
He
and
your
standing
your
people! remind you of
held forth the proof, sent the Prophets and revealed the Book. He
join
Him.
Him
So
keep
to
not
with
gods
obeying
and His
commanded you
Messenger; revive what the Qur'an has revived and destroy what it has
destroyed; be supporters of the Guidance and helpers of Righteousness,as
the world has approached its end and decline and has bid farewell. I call
Allah
His
Messenger
His
Book,
destroy
to
to
to
and
and
act
upon
you
falsehood and to revive his Sunnah.' He will appear with three hundred and
thirteen men, equal in number to the people of Badr, with no appointed
time, like the pumpkins growing in autumn. They will be ascetics by night,
day.
Allah
by
Mahdi
land
lions
the
to
the
enable
over
will
gain
victory
and
flag
liberate
black
The
from
Hashimites
He
Hijz.
prison.
all the
will
of
despatch
his
Mahdi,
Kfa
the
to
the
and
send
pledge
soldiers
who will
reach
to every comer and annihilate all injustice and its perpetrators. The towns
him
Allah
by
him
honour
him
flourish
under
and
will
giving
victory
will
"
Constantine.
over
(f. 188)
62) 'Abdulldh b. MasUd said, "Seven scholars from various places will
gather together without prior appointment at a time when trade will cease,
be
To
troubles
off
each of them, three
cut
and
will grow.
roads will
hundred and ten or more people will give their pledge until they assemble
hereT
brought
They
'Me
'What
Makka.
to
seven
will
say
each
you
other,
at
'Seeking
hand
the
troubles will come to an end
man
on
whose
will reply,
Constantine
be
him
by
his
We
know
by
will
conquered.
name,
whom
and
his father's and mother's name and his countenance.' All seven of them
looking
in
for
him
find
him
Makka.
They
they
start
and
until
agree
will
'Are
He
him,
to
the
you so-and-so,
will say,
son of so-and-soT
will say
'No, I am a man from the Andr. ' By saying this he will escape from
them. They will then describe him to the people of knowledge and
is
had
been
he
they
that
the
man
will
confirm
very
experience, who
he
had
him
Madina.
for
Hence
that
to
they
search
escaped
and
will
seeking,
in Madina, so he will slip away to Makka. Eventually they will catch up
They
'You
Makka.
him,
him
to
say
are so-and-so, son of soat
will
with
is
Such-and-such
Your
daughter
mother
so-and-so,
so-and-so.
of
and-so.
in
from
You
have
found
you.
us once, so stretch out your
escaped
signs are
hand, so that we may give. our pledge to you. ' He will say, 'I am not the
from
looking.
AMdr.
Let
I
for
the
you
are
am
so-and-so,
a
man
whom
one
from
by
'
He
them
to
again
will escape
once
your man.
me guide you
look
for
he
him
Madina,
They
this.
at
while
will
will once again
saying
find
him
Eventually
in
Makka.
Pillar
Makka.
they
the
to
at
will
escape
They will say to him, 'Our sins and our blood will be upon your neck if
hand
do
that
so
we may give give a pledge to you.
your
extend
not
you
Look at the Sufydnl's army which is in pursuit of us; they are led by a man
from Ijaram. ' At this, the man will take his seat between the Pillar and the
58
Station and extend his hand, and be given the pledge. Allah will make the
in
be
be
he
him.
Hence
love
the
company
people
will
who
of
will
people
lions by day and monks by night. "
(f. 189)
63) Qatda reported that the Messenger of Allah said, "When Abdl of alSham and parties of the people of al-`Iraq come to him, they will give him
(of
Station
Ibrhim).
"
Pillar
between
the
the
and
their pledge
(f. 189)
64) Muhammad b. `Ali said, "When the one who takes refuge at Makka
hears about the sinking into the earth, he will come out with twelve
Hence
Jerusalem.
Abdl,
including
the one
they
the
reach
thousand,
until
`By
hearing
(beforehand)
his
had
the
news,
army
will say on
sent
who
Allah, He has given a lesson through this man. I sent whatever (armies) I
into
lesson
but
the
they
this
as well as an
sank
earth; a
man,
could towards
him
Sufyni
'
So
then
the
and
obedience
of
will
give
a
pledge
admonition.
him
blame
his
kin,
Kalb,
the
who will
maternal
people of
come out to meet
for what his actions and say, `Allh clothed you in a shirt which you took
'
`What
do
Should
I
'
He
you suggest?
withdraw my pledge?
will say,
off.
They will reply, `Yes.' So he will come to Jerusalem and say to him,
`Accept my withdrawal! ' He will reply, `I will not do that. ' The Sufyni
'
kill
He
'
`Do
He
`You
to
will
me
say,
you?
must.
will
you
want
will say,
So
he
kill
him
is
'
`This
`Yes.
the man who withdrew the
saying,
will
reply,
be
he
'
from
by
his
Then,
will
command,
me.
pledge of obedience
Kalb
Jerusalem.
He
towards
then
the
of
advance
at
palace
will
slaughtered
loser
day
Kalb
be
the
the
that
them;
the
so
will
one who misses
and plunder
"
are plundered.
(f. 190)
65) Wald b. Muslim said that a traditionist told him: "The Mahdi, the
Sufynf and the people of Kalb would fight each other in Jerusalem when
59
66) Abu Bakr said that his shuyukh told him that the Sufyni is the one who
Caliphate
Mahdi.
hand
to
the
the
over
will
(f. 193)
67) Ka'b said, "He is named as the Mahdi becausehe guides to a hidden
forth
Taurt
Injil
from
land
known
Antakiya
brings
the
and
as
a
and
matter
(Antioch). "
(f. 195)
68) Nauf al-Bikli said, "On the flag of the Mahdi is written, `The Pledge is
for Allah'. "
(f. 195)
69) Ibn Sirin said that he is asked, "Who is better: the Mahdi or AbU Bakr
Umar
Allah
be
"He
is
(may
"
better
He
them)?
pleased
replies,
with
and
than them and equal to a Prophet."
(f. 195)
70) Matar said that `Umar b. `Abdul `Aziz was mentioned to him, so he
`Umar
do
is
Mahdi
b.
"It
to
that
the
us
something
which
reported
will
said,
`Abdul `Aziz could not do." We (the sub-narrators)said, "What is that?" He
him
`Enter
(for
He
"A
to
the
come
will
man
asking
money).
will say,
said,
Bait al-Mdl (treasury) and take.' So he will enter and take, and then come
So
he
back
find
him
the
to
people
well-fed.
regret
and
come
will
out and
'
he
decline,
back
But
`We
`Take
to
what
you
gave
will
saying,
me.
and say,
but
do
'
take.
the
not
give
ones who
are
(f. 196)
71) Ka'b said, "He is named the Mahdi because he will guide to the
bring
forth
from
He
Taurat.
them
the mountains of alwill
scriptures of
Shm and call the Jews to them, and of them a large number, about thirty
because
Islam
books.
"
these
of
thousand,will embrace
(f. 196)
60
72) Qatda reported that the Messenger of Allah (SAS) said that he (the
Mahdi) will bring out treasures, distribute the wealth and establish Islam
totally.
(f. 19
73) Abn Said al-Khudrr said that the Messenger of Allaa said, "With him
Any
dwellers
Heaven.
Earth
dwellers
be
the
the
and
of
of
pleased
will
it
have,
the
will pour unstintingly, and any plant
sky will
water which
it
living
it
bring
forth,
have,
that
the
the
will
so
eventually
earth will
which
"
dead.
the
souls will envy
(f. 196)
74) Abil Said al-Khudrireported that the Messenger of Allah (SAS) said,
"He will pour out a lot of money and not count it, and he will fill the earth
"
filled
injustice
it
been
just
had
justice
tyranny.
and
with
as
with
(f. 196)
75) Abu- Said al-Khudri reported that the Messenger of Allah (SAS) said,
"He will fill the earth with justice just as it had been filled with injustice
"
for
him.
He
before
seven years.
will rule
and tyranny
(f. 196)
76) Wald said that he heard a man addressing a people saying, "There are
`Abd
is,
`Umar
b.
Mahdi
Mahdis:
that
the
al-'Azrz;
of righteousness,
three
(for
is,
blood
him
blood,
Mahdi
to
that
matters of
are referred
the
of
judgment); and the Mahdi of the religion, that is, `Is b. Maryam, peace be
in
his
"
Umma:
Islam
His
him.
times.
upon
' will embrace
Wald said, "It has reached me from Ka'b that the Mahdi of righteousness
"
Sufynf.
the
will appear after
(f. 197)
77) Ab Said al-Khudri reported that the Messenger of Allh (SAS) said,
"There will be in my community the Mahdi, if for a short time, seven
(years), otherwise nine. My community will then enjoy prosperity as they
for
before.
The
bring
its
fruit
forth
have
earth will
never enjoyed
will
from
Money
hoard
them.
away
anything
will at that time
them and will not
61
be in heaps, and whenever a man will get up and say, `0 Mahdi, give me',
he will say, `Take'."
(f. 197)
78) Sulaimn b. `Isd said, "It reached me that the Tdbt (chest) of
tranquillity will appear from the lake of Tabariyya at the hand of the
Mahdi. It will be carried to him and placed before him at Jerusalem. On
it,
Jews
Islm
few
the
embrace
all
will
except
seeing
a
of them. Then the
Mahdi will die."
(f. 198)
79) `Ali reported that the Messenger of Allah (SAS) said, "The Mahdi is
from us, the People of the House. Allah will prepare him in one night. "
198)
(f.
80) Ab Said al-Khudri reported that the Prophet (SAS) said, "A man will
family
interval
forth
from
my
after
an
of time and the appearanceof
come
liberality
(fitan),
in
(money).
be
He
throwing
whose
will
about
civil wars
(the
"
be
generous).
called al-Saffdh
will
(f. 198)
81) Ab Said al-Khudri reported that the Messenger of Allah (SAS) said,
"The Mahdi will have a bald forehead and an aquiline nose."
(f. 199)
83) `Abdullh b. al-Hrith said, "The Mahdi will appear when he is forty
if
he
"
Israelites.
the
a
man
were
of
years old, as
(f. 200)
84) Ab 1-Tufail reported that the Messenger of Allh (SAS) described the
Mahdi and mentioned that he is hard-tongued, that he will strike his left
thigh with his right hand whenever he finds difficulty in speech, and that
"his name is the same as mine and his father's name is the same as my
father's. "
(f. 200)
62
85) `Ali b. Abi Talib said, "The Mahdi's birthplace is Madina, from among
the house of the Prophet (SAS). His name is the same as my father's name.
His place of migration is Jerusalem. He is thick-bearded, black-eyed, with
face,
hooked-nosed,
his
having
forehead
teeth
a
mole
on
and
a
wide
shining
He
flag
his
Prophet
the
the
come
will
out
with
of
shoulder.
and a sign on
(SAS) made of a square,black-velveted garment having gems on it. It has
Allah
Messenger
(SAS)
died,
it
be
hoisted
been
the
of
since
nor will
not
hoisted until the Mahdi comes forth. Allah will help him with three
thousand angels who will strike the faces and backs of his opponents. He
is
forty
he
"
be
thirty
to
years old.
commissioned while
will
(f. 201)
87) `Abdullh reported that the Prophet (SAS) said, "The Mahdi's name
his
father's
father's.
"
(the
He
to
to
my name;
name
my
corresponds
heard
him
"I
more than once, not mentioning the name of
narrator) added,
his father."
(f. 201)
88) Ab Said al-Khudri reported that the Prophet (SAS) said, "He is a man
from my family or (he said) from my household."
(f. 202)
89) Ibn `Abbas said, "The Mahdi is from us, a young man from our
household. " I (the narrator) said to him, "Your elders are unable to
(this
it.
"
He responded, "Allah does
merit)
while
your
youth
achieve
expect
likes.
"
he
what
(f. 202)
90) Ibn `Abbas said, "The Mahdi is from us. He will give it (i. e. the rule)
to `Is b. Maryam, peacebe upon him. "
(f. 202)
91) `Ali b. Abi ?a-lib said that he asked the Messenger of Allah, "Will the
Mahdi be from us, - we, the Imams of guidance - or from others?" He said,
"No, but from us. The Religion will be sealed by us as it was started by us.
With our help, the people will be saved from the error of fitna, as they
had been saved from the error of polytheism. Through us, Allah will
hearts
in
love
between
their
the manners of religion after a period
create
63
Allah
fitnai.,
just
love
between
hearts
due
to
their
as
created
of enmity
"
the
their
enmity
of
after
polytheism.
religion
regarding
(f. 202)
92) Abn Said al-Khudri reported that the Prophet (SAS) said, "He is a man
from my Umma,=,."
(f. 203)
93) `Abdullah b. `Amr, may Allah be pleased with them, said, "A man
from the offspring of Husain will appear from the East. If the mountains
dig
him,
he
them
to
crush
would
and
passages through
confront
were
them. "
(f. 203)
94) Aflt b. Slih said that he asked Muhammad b. al-Hanafiyya about the
Mahdi. He replied, "Were he to appear, he would be from the posterity of
`Abd Shams."
(f. 203)
95) Hasan was asked about the Mahdi. He replied, "I do not see any Mahdi.
Were there to be one, it would be `Umar b. `Abdul `Aziz. "
(f. 203)
96) Ka'b said, "The Mahdi is from the posterity of `Abbs. "
(f. 204)
97) Muhammad said, "The Mahdi is the one of this Umma-: who will lead
`Is b. Maryam in prayer."
(f. 204)
(f. 204)
101) Ka'b said, "The Mahdi will come from the Quraish. The Caliphate
Moreover,
he
have
his origin
them.
among
except
will
not
continue
will
"
line
in
Yemen.
family
and
(f. 205)
102) Salim said that Najdal. wrote to Ibn `Abbas enquiring about the
Mahdi. He replied that Allah guided this Ummah through the first one
last
household
during
them
through
the
them;
the
save
will
of
and
among
the latter's period, not even two goats, one homed and the other hornless,
"There
He
Mahdis
from
two
the tribe
said,
also
are
strike
other.
each
will
is
`Umar
"
One
Shams.
Bani3'Abd
them
of
al-Ashajj.
of
(f. 205)
If
live
for
forty
Artt
"The
Mahdi
103)
will
years.
said,
(f. 205)
104) Abu Said al-Khudrf reported that the Prophet (SAS) said that the
Mahdi will live for seven or eight or nine years after coming to rule.
(f. 205)
105) Damura b. Habib said, "The life of the Mahdi will last thirty years. "
(f. 206)
106) Dinar b. Dinar said, "The Mahdi will live for forty years." One of
them (the reporters) said "forty" once and "twenty-four" years another
time.
Zuhr said that the Mahdi will live for fourteen years, after which he will
die.
(f. 206)
107) Dinar b. Dinar said, "It reached me that on the death of the Mahdi,
there will be great trouble among the people; they will start killing each
Arabs
dominate
Non-'
and the troubles will continue. There will
other.
will
be complete anarchy until the appearanceof the Dajjl. "
(f. 206)
65
108) Abn Huraira said, "The days and nights shall not pass until a man
from Qahtn leads the people."
(f.Tog).
109) Ka'b said, "On the hand of that Yemenite, the smaller event of Akka
fifth
from
family
Heraclius
be
the
time
the
of
at
a
when
would
wilLoccur,
"
ruling.
(f. 209)
111) Artt said, "On the hand of this Yemenite Caliph and during his rule,
Rmiyya will be conquered."
(f. 209)
112) Artat said, "_- Mahdi will come to Jerusalem. Then his successors
from his family will rule for a long time. They will be tyrants until the
in
for
`Abbas
Banu
Umayya
face
Banu
the
and
start
praying
of their
people
ill-treatment. "
Jarrah said, "Their period is close to one year. "
(f. 211)
113) Ab Qabil said, "No-one after the Mahdi, from among his household,
So
justly
be
the
tyrannical
their rule that
among
people.
will
shall rule
for
`Abbas.
Banu
`Would
They
that they
will say,
people will start praying
(the `Abbasids) were in their place.' The people will be so until they invade
Constantina with their ruler, a righteous man who will hand it over to `Is
b. Maryam. The people will have a prosperous life as long as the `Abbasids
do not break up; as soon as their rule breaks up, they will face troubles
"
Mahdi
the
arises.
until
(f. 211)
be
deprived
(years)
be
Not
the
will
when
people
of
money.
a single
will
dirham will be given to anyone. He will divide the Ahl al-Dhimma (nonMuslims under pledge) among his fighters. He will exile the free slaves to
the extreme depth of al-A'maq, and trample on the offspring of Ismd'11as
the cow tramples on the ground. Against him will arise a free slave, with a
name similar to that of a prophet and a nickname similar to that of a
he
Arising
from
al-A'maq,
will meet al-Maniir at Ariba (Jericho)
prophet.
him.
he
kills
Then
free
fight
him
the
until
slave will rule. He will exile
and
the offspring of Qabtdn and those of Ismd'II to the two cities of treasuresof
the 'Arabs: Madina and San'5. Against him will rise the Turks and the
Romans until they conquer the territory between AntAkiya and Mount
Karbal in Palestine, at the meadows of the city of Akka. The free slave will
be killed after three years' rule. After him, Him will rule, the second
Mahdi: the one who will fight the Romans and defeat them and conquer
Constantina. He will stay there for three years, four months and ten days.
Then 'Isa b. Maryani will descend.So he will hand over the rule to him. "
(f. 215)
115) `Abdullh b. `Amr said, "After the Mahdi shall come one who will
land.
Yemenites
After
him
be
Mansur,
followed
by
to
their
the
exile
will
the Mahdi, at whose hand the Roman city will be conquered."
(f. 216)
116) The Prophet said, "The Qahtni will be after the Mahdi. By the One
Who sent me with the Truth, he is no less than him. "
(f. 217)
117) Artt said, "At the hand of this Yemenite Caliph, the invasion of India
by
Abn
Huraira."
as
mentioned
will occur,
(f. 219)
118) Ibn `Abbs said, when the people mentioned to him the twelve Caliphs
followed by the Amir, "By Allh, we have brought out after that al-Saffh
b.
and al-Man$Ur and al-Mahdi, who would give it (i. e. the rule) to `Is
Maryam. "
(f. 219)
119) Artt said that it reached him that the Mahdi will live for forty years.
Then he will die in his bed. Then a man from Qahtn with pierced ears
follow
in
footsteps
He
Mahdi
for
live
the
the
twenty
will
of
and
will arise.
by
be
killed
Then
but
from
the
a
weapon.
will
another
man,
years,
household of the Prophet, will arise. He will be guided (mahdi) and have a
67
Caesar
He
(Qaisar).
He
be
the
the
city
of
conquer
character.
will
will
good
last ruler (Amir) in the Ummd, of Muhammad. During his period, the
Impostor (Dajjl) will arise and `Is b. Maryam will descend."
(f. 221)
120) The Prophet said, "A people of my Umma will invade India. Allh
.
hands
bring
back
kings
bring
India
the
their
they
until
at
victory
of
shall
forgive
in
iron.
Allah
They
their
will
sins.
will come to al-Sham
chained
(Syria), where they will find `Isa b. MaryamfSA S). '
(f. 225)
121) Jbir b. Samura said that he heard the Messenger of Allh saying,
"This religion will remain strong until twelve caliphs have ruled over you;
"
Umma.
them,
the
of
will agree.
upon each one
(Jbir added:) Then I heard some words from the Prophet (SAW) which I
he
I
father
He
saying.
so
asked
my
was
what
not
understand,
said,
could
"Every one of them will be from the Quraish."
(Nu'aim, f. 40
Ab Dwd,6:4110.
Tabarni, 2: 1791,1801,1849,1852,1896,2007,2011,2044.
121-a) Jbir b. Samura said that he heard the Messenger of Allah saying,
"This religion will remain in existence until twelve caliphs (have ruled)."
He (Jbir) said, "The people shouted, 'Allahu Akbar' and clamoured
(aloud). Then he said a quiet word. I said to my father, `0 father, what did
he say?' He replied, `Every one of them will be from the Quraish'. "
(Nu'aim, f. 40
Ab Dwd, 6:4111
Muslim, 3: 1452)
121-b) Jbir b. Samura reported the aforesaid hadith and added, "When he
Quraish
him
his
house,
`What
back
to
the
to
came
and
said,
will
came
happen (after that time) ?' He said, Then there will be turmoil'. "
(Nu'aim, f. 40
Ab Dwd,6:4112)
day, 0 Messengerof Allh ?" He said, "That day they will be few. Most of
them will be at Jerusalem.Their Imm, the Mahdi, will be a pious man."
(Nu`aim, f. 319
Ab Nu'aim, cf. Suyri: Al-Hwi, 2: 135)
69
CHAPTER THREE
AHDITH
OF LATER TRADITIONISTS
Several later traditionists also transmitted ahdith about the Mahdi with their
from
own asnid; a selection of alldith
al-Musnad of Yahy b. `Abd al-Ijamid
(d.
228),
al-Ijimmni
al-Musannaf of Ibn Abi Shaiba (d. 235), al-Musnad of
al-Sunan
Abmad b. Ijanbal (d. 241),
of Ibn Mja (d. 273), al-Sunan of Abu
Dwd (d. 275), al-Sunan of Tirmidhi (d. 279), al-Musnad of al-Hrith b. Abi
Usma (d. 282), al-Mu `jam al-Kabr of Tabaran (d. 360) and -lilyat al-Awliy
(d.
430)
is
Nu`aim
Abu
translated below; these ahdith deal with
al-Isbahini
of
issuesnot covered in the previous sections.
1) `Ali reported that the Prophet (SAS) said, "Were there not but a (single)
day left of Time, Allah would send a man from my household to fill it (the
justice,
it
had
been
filled with tyranny.
as
earth) with
(Abti Dwd, 6:4114
Abmad, 1:448
Tirmidhi, 6:2231-2)
2) Hilaalb. `Amr said that he heard `Ali (may Allah bless his face), saying that
the Prophet said, "A man known as al-Hrith b. al-Harrn will come out from
beyond the River (i. e. Transoxiama), heralded by a man called Mansur who
will pave the way for the family of Muhammad as the Quraish established it
for the Messengerof Allah (SAS). It is a duty upon every believer to help him
(his
"
call).
or answer
(Ab!! Dvwd, 6:4122)
70
4) Anas b. Malik reported that the Messenger of Allah (SAS) said, "This
matter will not grow but adversely, this world but regressively, and the people
but niggardly; the Hour will not be established except on the wicked people;
and there is no Mahdi except `Is b. Maryam."
(Ibn Mja, 2: 1340-1)
5) `Abd al-Rajvnnb. `Auf said that the Messengerof Alldh (SAS) said, "Alldh
will certainly send from my offspring a man, having parted teeth and a wide
forehead, who will fill the earth with justice. During his times, wealth will
overflow. "
(Ab Nu'aim, cf. Suyp: al"NmvF,2:220)
6) Ab Huraira reported that the Messenger of Allah (SAS) said, "The Hour
will not occur until a man from my household rules. He will conquer
Constantinople and the mount of Dailum. Were there not but a (single) day
remaining, Allah would prolong that day until he conquersit. "
(A1-Himmni, cf. Ibn Qayyim: Al-Manr, p. 147)
7) Ab Said reported that the Messengerof Alldh (SAS) said, "From us will
be the one behind whom `Is b. Maryam will pray."
(Ab Nu'aim, cf. Suyti: Al-tlwi, 2:222 and AI-Manr, p. 147)
8) Jbir reportedthat the Messengerof Allah (SAS) said, "`Isa b. Maryam will
descend(among the people). So their leader, the Mahdi, will say, 'Come and
lead us in the prayer'. He will reply, 'No; some are leadersof others' -a token
of honour from Allh for this Umma "
_.
(Al-Hrith, cf. Al-Manr, p. 147)
9) AN Sa'Id al-Khudri reported that the Messenger of Alldh said, "A man
from my household will emerge and practise my Sunnah. Alldh will shower
blessings from heaven upon him, and the earth will bring forth its blessings
for him. He will fill the earth with justice, as it had been filled with tyranny.
He will stay for sevenyears among this Umma:. and will come to the Sacred
House (at Jerusalem)."
(AbaWaim, cf. SuyUri:
At-II&T, 2:219
Tabarini:At-Mu7amal-Awsal,2:47
'7:317)
cE lWth=i: Mqjma'aI-Zaw0d,
71
10) `Abdullh b. `Abbas reported that the Messenger of Allah said, "That
Umma. shall not perish which has myself at its beginning, `Isa b. Maryam at
its end, and the Mahdi in its middle."
(Abii Nu'aim, cf. Suyd: Al-HM,
2:222)
11) One of the Companions of the Prophet (SAS) said, "The Mahdi will not
come out until al-Nafs al-Zakiyya is killed; when al-Nafs al-Zakiyya is killed,
in
everyone the heaven and the earth will be angry with them (his killers).
Then the people will come to the Mahdi and escort him as the bride is escorted
to her groom. He will fill the earth with equity and justice; the earth will
bring forth its shoots; the sky will rain and my people will be comfortable
during his reign, in a way which they would never have experiencedbefore."
(Ibn Abi Shaibah, 15:19499)
72
CHAPTER
FOUR
From the vast amount of information in the preceding pages, the prominent
features of the Mahdi which emerge are listed below. Since the criterion for
is
its
isnad,
historical
discussion
the
on
aspects
authenticity of each narration
in
be
done
Chapter
Five,
the
the
these
after
analysis
will
of
asanid,
reports
of
Part Two, and in the Conclusion.
73
hysiaue
`Abdullah,
father's
his
Muhammad
be
1.
and
name
similar
a) His name will
to the namesof the Prophet and his father.
b) The Mahdi is none but `Isa, the son of Maryam.
Fatima.
Hence
he
family
from
Ijasan,
He
2.
the
the
of
of
son
will come
a)
Prophet.
household
belong
the
the
to
of
will
b) He will stem from the family of `Abbas, the uncle of the Prophet.
`Abbas,
from
his
family.
be
Mahdi
Ibn
According
the
to
will
c)
d) The Mahdi will be from the family of Husain.
in
be
3. He will
prepared a single night.
4. He will be of a wide forehead and high nose.
74
life
1) Madina will be the birthplace of the Mahdi. He will belong to the house of
father's
his
Jerusalem
his
be
Prophet,
to
name.
similar
will
name will
the
and
be his destination on emigration. He will have a thick beard, black eyes,
be
high
his
have
face.
He
teeth,
of nose and wide of
a mole on
will
and
shining
forehead, and have the sign of the Prophet on his shoulder. He will come out
is
black,
Prophet
flag
the
quadrant-strafed, made of velvet,
which
of
with the
death
from
in
it.
It
be
the
time
the
of
will not
unwrapped
and contains a stone
be
by
Mahdi,
three
Prophet
the
the
supported
of
who
will
advent
the
until
of
his
forty
be
Mahdi
The
to
the
time
thirty
of
years old at
will
thousand angels.
appearance.
"The
belongs
heaven
from
the
An
to
the
2
say,
will
right
announcer
a)
family of Muhammad SAWS". Another from the earth will say, "The right is
"Is
`Abbs.
)"
lower
is
The
from
Satan
(or
family
cry
who will
of
with the
"
the
people.
try to create suspicion among
75
76
18) The Ark (Tbt) of Tranquillity will come out from Lake Tabariyya.
number
before
it
be
Mahdi
Eventually will
the
at Jerusalem. A great
of
placed
Jews will embrace Islam at the sight of the Tbt. Later, the Mahdi will die.
77
PART TWO
ANALYSIS
OF THE AHDITH
78
ON FITAN
ABBREVIATIONS
BA
BD
BQS
BS
BTK
BTS
DAS
al-Drimi: al-Sunan
DHD
DHH
DHK
DHM
DHN
DHT
DQT
DQS
fial-Du`afaal-Dhahabi:al-Mughni
al-Dhahabi:Tadhkira al-Huff`az
al-Dhahabi:al-Kuhif
`tidl
l
Mizn
al
al-Dhahabi:
SiyarA`lm
al-Nubal
al-Dhahabi:
al-Dhahabi:Talkh4al-Mustadrak
al-Draqumi:al-Du`af wa al-Matrkn
al-D'araqup:al-Sunan
79
DS
DSA
HMK
HIS
HL
HTH
HTM
HTQ
al-Hkim: al-Mustadrak
Ibn Hajar. al Isaba ft TamyizAsm al-Sahitba
Ibn Hajar. Lisn al-MizcFn
Ibn Uajar. TahdhO al-Tahdht
Ibn Hajar. Tabagtal Mudallisin
Ibn Hajar. Taqrt7aal-Tahdlu'b
IAD
IHD
IJK
IJL
IRL
JS
Ibn Mja_::al-Sunan
K'T
KZK
WS
IJD
IMS
LSS
LSD
MS
MSN
mr
UM
ND
NS
NKF
Muslim: al-$aldb
al-NawaW'l:Sharh SaN4 Muslim
MAR: ,a-Mu,;r;ltt
Muhammadb. .a'd: al-Tabaqdt
al-14asXf:Kitdb al-puafa- wa al-Matriikfn
al-Nasd'Pal-Sunan
Nu'am b. Uamm5d:Kitdb al-Fitan
SHM
SH
Si
ST
TS
TMS
TMK
al-Tumidhi: al-Sunan
al-Tabarni:al-Mujam al-Saghir
al-Tabarni:al Mu`jam al-Kabir
**
80
CHAPTER ONE
RULES GOVERNING THE CRITICISM
OF HADITH
SECTION A
INTRODUCTION
A hadith (pl. ahdith) is composed of two parts: the matn (text) and the isnd
(chain of reporters). A text may seem to be logical and reasonablebut it needs
isnd
be
`Abdullh
b.
to
reliable
reporters
with
acceptable;
authentic
an
AH)
is
(d.
181
have
"The
isnd
is
to
reported
said,
al-Mubrak
part of the
for
isnd,
it
been
had
the
not
whoever wished to would have said
religion:
"
1
he
liked.
whatever
During the lifetime of the Prophet(SAS) and after his death,his Companions
(a6dba ) used to refer to him when quoting his sayings. The Successors
(Tilbi'fin) followed suit; some of them used to quote the Prophet (SAS)
through the Companionswhile otherswould omit the intermediateauthority known
(loose).
It
found
adith
that the missinglink
as
was
mursal
was
sucha
between the Successorand the Prophet (SAS) might be one person, i.e. a
Companion,or two persons,the extra person being an older Successorwho
heardthe badith from the Companion.Ibis is an exampleof how the needfor
isndd
arose. Mdlik (d. 179) said, "Ile first one to
the verification of each
Ibn
Shihab
(d.
isndd
124
AH).
the
was
al-Zuhri"2
utilise
Mustalah al-Hadith and Riil
As time passed, more reporters were involved in each isnd, and so the
discipline
in
demanded
the acceptance of ahdith; the rules
strict
situation
known
discipline
Mustalah
(the
Science
this
are
as
al-Hadith
of
regulating
Hadith).
81
IV,
V
VI.
Among the earliest
Sunan
Ibn
Mz7ja,
the
of
end
chapters
and
at
to
field
T!
Ibn
(d.
in
Ma'rh
233),
Tabaqjt
Tr-tkh
this
are
of
of
available works
Khaltfa b. Khayy5t (d. 240), TiM-kh of BukhMi (d. 256), Kifi7b al-Jarh. wa
(d.
327)
TabaqUt
H.
Ab'1
Ibn
Atim
and
of Mubammad b. Sa'd
al-Ta'dtl of
(d.
320).
al-Zuhri*
83
SECTION B
THE CLASSIFICATION
OF HADITH
84
2. According to the link found among the reporters; the following categories
fall under this heading:
Musnad
Hkim defines it as follows:
"A badith which a traditionist reports from his shaikh from
is
have
heard
he
known
(ahdith)
to
at a time of life
whom
(similarly
learning,
for
in
turn for each,shaikh, until
and
suitable
the isnd reaches a well-known Companion who4turn reports
from the Prophet."5
By this definition, an ordinary muttasil hadith (i. e. one with an uninterrupted
isnad) is excluded if it goes back only to a Companion or Successor, as is a
interrupted
has
isnd.
`
hdlth
which
an
marf
klkim gave the following example of a musnadhadith:
We reportedfrom Abd 'Amr 'Uthmqn b. Abmad al-SammakalBaghdddi === Al-Hasan b. Mukarram === 'Uthmdn b. 'Amr
'Abdull5h
b.
b.
YUnus
Ka'b
Mdlik
his
al-Zuhri
===
------father, who asked Ibn Abi Hadrad for payment of a debt he
in
him,
During
the
to
the argument,their voices
mosque.
owed
heard
by
Alldh
Messenger
the
until
raised
of
were
who
lifted
his
"0
Ka'b!
the
curtain
of
apartment
and
said,
eventually
Write off a part of your debt." He meantremissionof half of it.
So he agreedandthe man paid him.
then
remarks,
-Hakim
"Now, my hearing from Ibn al-Simk is well-known, as is his
Hasan's link with `Uthmn b. `Amr and
from Ibn Mukarram.
.
the latter's with Ynnus b. Zaid are known as well. Ynus is
latter
Zuhri,
'_
the
and
always remembered with
with the sons
b.
Mlik,
link
father
Ka`b
to
their
whose
of
and his
Prophet
"6
the
of
are
well-established.
companionship
The term musnad is applied also to those collections of ahadith which give the
Companion
Among
the early compilers of such a
separately.
of
each
ahadith
Musnad were Yahya b. `Abd al-Hamid al-Himmani (d. 228) at Ufa and
Musaddad b. Musarhad (d. 228) at Basra.? The largest existing collection of
in
Companions
is
Ahmad
b.
Imam
this
that
arranged
manner
of
ahadith of
85
Hanbal (d. 241), which contains around thirty thousand ahdith. Another
larger work is attributed to the famous Andalusian traditionist Baqi b.
Makhlad al-Qurtubi (d. 276), but unfortunately it is now untraceable.
Mursal. Munaati `. Mu `dal. and Mu `allaa ahdith
outright.
(ii) The Marsil of Successorsand those who report from them are acceptable
is
investigation
This
at
all.
opinion
strongly supported by the Kfi
without any
school of traditionists.
Successor,
he
be
an elder
a)
b) if he names the missing person in the isnd, he does not usually name an
for
from
not
suitable
reporting
acceptably; or
unknown person or someone
he
happens
him
does
he
to
a
reliable
person
when
contradict
not
share
with
c)
in a narration. 11
87
CC
.)
.0
1y
cJ1JWb
!
---
..
y%.
3 s
when they return to them, that thus they (may learn) to guard
themselves(against evil)' (Q., 9:122).
This concerns those who set off to seek knowledge, and then
behind
in order to teach them." 16
to
those
return
who remained
Hakim then remarks:
"This verse shows that the acceptable knowledge is the one
is
being
just
heard,
not
which
received by way of Irsl. "17
9)
Khatib al-Baghddi (d. 462) strongly supports the view of those who
it
if
Mursal
the
except
comes through elder Successors.He concludes,
reject
after giving a perusal of different opinions about this issue:
"What we select out of these sayings is that the Mursal is not to
be practised nor is it acceptableas proof. We say that Irsal leads
to one reporter being ambiguous; if he is ambiguous, to
his
is
impossible.
We have already explained
ascertain
reliability
that a narration is only acceptableif it comes through a reporter
known for reliability. Hence, the Mursal should not be accepted
"
18
at all.
Khatib gives the following example, showing that a narrative which has
.
been reported through both musnad and mursdl isnads is acceptable, not
becauseof the reliability of those who narrated it by way of Irsal but because
isnlid,
less
through
even
reliable reporters:
of an uninterrupted
rnie text of the badith is: "No marriage is valid except by the consent of the
isnads
back
Shu'ba
two
to
gives
going
and Sufyan alguardian"; - -Khat-ib
rMauri; the remainder of each isnad is: Sufydn al-lbauri and Shu'ba --- AbU
lsdq --- AM Barda --- the Prophet.
89
10) Ibn al-Salh (d. 643) agreeswith : ,Shf`i in rejecting the Mursal Hadith
have
2O
it
is
through
to
a
come
musnad
route
proved
unless
1) Ibn Taimiyya (d. 728) classifies Mursal into three categories. He says,
"There are some acceptable, others unacceptable, and some
investigation:
if
it
is
further
known
that the
which require
by
(i.
Irs5l)
from
does
narrates
e.
so
reliable
reporter
be
if
his
he
does
from
then
accepted;
will
so
report
authorities,
both classesof authorities, i. e. reliable and unreliable, we shall
if
it
is
his
he
that
to
proved
sometimes
narration
accept
cease
All
from
authorities
as
such mursal
well.
unknown
reports
by
the
reports made
reliable authorities
abddith which go against
"21
be
completely.
rejected
will
12) - Dhahabi (d. 748) regards the Mursal of younger Successorssuch as
...
Qatda
Humaid
and
al-Tawil as the weakest type
al-Hasan al-Basri, -"Zuhri,
of Mursal. 22
Later scholarssuch as Ibn Kathir (d. 744), al-'Irdq! (d. 806), Ibn t1ajar (d.
852), al-Suy-fi!i (d. 910), Muhammad b. lbrdh7imal-Waeir (d. 840), Tahir
(d.
1332)
have
JamRI
(d.
1338)
and
al-D-in al-Qftsm!
given
al-Jazd'ir'i
issue,
but
holds
discussions
this
them
about
none
of
an opinion
exhaustive
different to thosementionedabove.
.OM
i----
sj/
.G
_
-..
1 ..
.T-
-.
w-
-I
.,,, `
G
i
i" rO
CJ'
"Whoever lies about me intentionally, let him reserve his seat in the Fire. "25
~1
Ulayya
'Abd
b.
from
'Abd
Ismd'-il
Qatdda,.
from
and
al-Wdrith
aland
report
'A2iz.Then a group of peoplereport from each of them.29
A badith which is reportedby more than two reportersis known as mashhjjr.
According to somescholars,everynarrativewhich comesto be known widely,
is
A
it
has
badith
origin,
called
authentic
mashhRr.
an
mashhiir
or
not
whether
in
beginnning
but
become
by
be
two
the
or
reporters
one
only
reported
might
'azfz,
by
later,
or
are
which
reported
gharTb
one or two
unlike
widely-known
have
in
in
beginning
to
the
the
the
same
continue
number
and
even
reporters
times of the Successorsand thoseafter them. For example,if only one or two
badlith
from
in
found
Ijadith
a
authority
reliable
narrating
such
are
reporters
badith
'aziz.
Qatdda,
On
the
the
will
remain
either
gharlb
or
and
as al-Zuhri
it
from
be
known
if
hand,
them
then
of
people
narrate
will
a
group
as
other
is
famous
badith
An
30
the
saying of the
exampleof a mashhRr
mashh5r.
Prophet,
4- -:-[iyC-1..
"Actions are (judged) according to their intentions."
According to -- .'Ald'i (AbU SaId Khalil aldh al-Din; d. 76 1), a badith may
iime.
By this he meansa hadith
be known as 'aziz and mashhiir at the same
in
its
isrfa-d
it
is
left
two
stage
at
any
while
enjoys a
reporters
with only
which
host of reportersin other stages,suchas the sayingof the Prophet,
"We are the last but (will be) in the first (rank) on the Day of
Resurrection."
Ibis hadith is 'aziz in its first stage, as it is reported by Hudhaifa b. al-Yarn5n
it
Later
becomes
Huraira
it
Abli
only.
as
seven
mashhRr
people
report
and
from Abri Huraira. 31
.0
c,-z or
1.:.
' to conceal
lying"
is
brother
"To
"f'adlis
the
and
of
commit adultery is more
said,
favourable to me than to report by way of tadlis. "35
A musalsal (continued) isn5d is one in which all the reporters as well as the
Prophet use the same mode of transmission such as 'an, Oddathand, etc.,
in
statement
or
remark,
or
any
other
additional
act
a particular manner
repeat
adlth.
the
narrating
while
5. According to the nature of the text itself: shdhdh (aloof) and munkar
(reie_
cted)
40
as
munkar.
reporter
Sometimes, a bacrith is labelled as munkar because of its contents being
Prophet.
(d.
463)
the
to
of
sayings
general
quotes -Rabi'
contrary
-Khafib
b. Khaitham,as saying,
"Some abdd-ithhave a light like that of a day which is known to
like
darkness
have
Some
that of night which makes
abddith
us.
it.
"We
"
He
al-Auzd'-i
quotes
as
saying,
also
used to
us reject
listen to abddlth and present them to fellow traditionists just as
forged
coins to a money-exchanger: whatever they
we present
recognise of them, we accept, and whatever they reject of them,
"41
we'also reject.
Ibn Kathir quotes the following two ab5dith in his Taffir, the first of which is
it
is
the
secondcontradicts and unreliable:
acceptable,while
(i) Amad =--= AbT1Mu'dwiya === Hisham b. 'Urwa --- Fatima
bint al-Mundhir --- Asmd'bint AM Bakr, who said, "My mother
Quraish
had
during
(to
Madlina)
treaty
the
made, while she
came
Prophet
him,
So
I
to
to
the
and
said
came
was still a polytheist.
'0 Messenger of Allah, my mother has come willingly: should I
treat her with kindnessT He replied, 'Yes! Treat her with
kindness'."
b.
AbU
'Abdulldh
Shabib
Bakr
b.
AbI
(ii)
===
===
-Bazz5r
.Shaiba === AbU Qatadaal-'Adawl --- the nephew of -ZuM -,
'A'isha
Asma',
both
'Urwa
of whom said,
and
---, -Zuhri --"Our mother came to us in Madina while she was a polytheist,
during the peace treaty between the Quraish and the Messenger
'0
All5h,
So
Messenger
Allah.
we said,
of
our mother has
of
her
kindlyT
Do
Madina
He said,
treat
to
willingly.
we
come
'Yes! Treat her kindly'. "
95
Jj
''""
I
-,
)t
1
.
"Perform the ablution fully; woe to the heels from the Fire! "
then
remarks,
."Khatib
"Ile statement, 'Perform the ablution fully' is made by Abu.
Huraira, while the statement afterwards, 'Woe to the heels from
the Firel', is that of the Prophet. The distinction between the
two is understood from the narration of al-Bukhdf-i, who
transmits the same Whh and quotes AbU Huraira as saying,
"Complete the ablution, for AbUI-Qasirn said, 'Woe to the heels
from the Fire! ......45
Such an addition may be found in the beginning,in the middle, or at the end,
in explanation of a term used.ldriij (addition) is mostly found in the text,
few
found
in
isndd
that
the
show
such
examples
a
additions
are
although
as
isn5d
to another.
the
reportergrafts a part of one
well, where
A reporter found to be in the habit of intentional idraj is generally
liar.
However,
46
the traditionists are more
considered
a
and
unacceptable
lenient towards such reporters who may do so forgetfully or in order to
difficult
word.
explain a
96
For example with regard to idtirdb in the isnad, it is reported on the authority
Messenger
of All-ah! I see you getting older?" He
of AbU Bakr that he said: "0
replied, "What made me old are SUraHUd and its sister sliras."
,
Draqutni says,
97
M-aqlRb(reversed)ahadith
A had-ithis known as maqliib when its isnad is grafted to a different text or
in
happens
if
to
the
reverse
order
of
a
phrases
a reporter
vice versa, or
in
sentence the text.
As an example relating to text, Muslim, in his transmissionof the famous
baffith describingthe sevenwho will be under the shelterof Allah on the Day
his
"A
Judgment,
the
categoriesas, man who conceals act of
quotesone of
of
hand
does
his
left
know
hand
his
that
not
what
gives
to
right
charity an extent
in charity." Ilis sentencehas clearly been reversedby a reporter,becausethe
both
in
is
al-Bukhlif'i and
other narrations of
recorded
correct wording
Muslim as follows,
that his left hand does not know what his right hand
"49
in
gives charity.
The famous trial of Bukhaff by the scholarsof Baghdddprovides a good
in
isnad.
The
to
test
their
traditionists,
order
visitor,
a
maqlUb
of
example
Now,
badith
ten
ten
each
of
ahddlth.
men,
each
with
appointed
. -,-Bukharl,
Bukhdii
listened
isnad
Imlim
to
the
of another.
theseten was grafted with
.,
badith.
When
had
denied
they
the
ten
the
authenticity
of
every
men and
eachof
finished narrating theseabddith, al-Bukhdri turned to each personinturn and
him
its
isnad.
This
badith
him
trial
to
won
great
correct
with
each
recounted
honour amongthe scholarsof Baghd5d.50
Other ways of rendering a badith maqlilb are by replacing the name of a
from
AbU
Huraira
the
the
as
reporter
quoting
e.
g.
another,
with
reporter
Prophetalthoughthe actualreporteris someoneelse,or by reversingthe name
instead
Muslim
b.
b.
Muslim
Warid,
Walld
of
mentioning
of the reporter,e.g.
Murra
b.
Ka'b.
51
instead
Murra
b.
Ka'b
of
or
Ma'IRI or Muotallal(defective)hadith
Ibn al-Salah says, "A ma'lill adith is one which appears to be sound, but
factor.
"
Such
factors
disparaging
be:
can
thoroujh res*earchreveals a
(i) declaring a bad-ithmusnad when it is in fact mursal, or marful' when it is in
fact mauqr4f,and
(ii) showing a reporter to narrate from his shaikh when in fact he did not meet
Companion
it
in
fact
badith
latter;
to
one
when
comes
the
or attributing a
through another.52
Ibn al-Madin! (d. Z?) saysthat such a defect can only be revealedif all the
In
his
book
he
hadith
collated.
are
al-Wal,
gives
asanid of a particuiar
Companions
from
Successors
those
the
of
names
whom eachof
and
thirty-four
he
did
For
directly.
that
heard
says
al-Uasan
not see
al-Basd
example,
them
have
"Ali, althoughhe addsthere is a slight possibility that he may
seenhim
98
(sound)
ahih
Muslim;
(i) thosewhich are transmittedby both
and
,
--Bukhdri
(ii) thosewhich are transmittedby .
only;
--Bukh5r!
(iii) thosewhich aretransmittedby Muslim only;
(iv) those which agreewith the requirementsof both , -Bukhdd and Muslim
but are not found in their collections;
(v) thosewhich agreewith the requirementsof
only;
--Bukharl
(vi) thosewhich agreewith the requirementsof Muslim only; and
(vii) thosedeclareda[4by other traditionists.60
Has n (agreeable)
badith
is
badith
asan,
by
does
a
not
shddhdh,
which
which
-Tirmidh! means
in
its
isnad,
is
disparaged
reporter
and
which
reportedthrough
not contain a
more than one route of narrationfil
Khattbi (d. 388) statesa very concise definition,
"It is the one where its source is known and its reporters are
"
prominent.
By this he means that the badith should not be of an ambiguous nature like the
badith,
or one containing a mudallis.
mursal or munqa#'
Da'Ff (weak)
A adfth which fails to reachthe statusof hasanis da7f. Usually, the weakness
ihe
in
isn5d,
in
discontinuity
badith
be
the
case
could
of
which
is one
mursal,
mu'allaq, mudallas,munqa#' or mu'dal, accordingto the precisenature of the
discontinuity, or one of a reporterhving a disparagedcharacter,such as due
to his telling lies, excessivemistakes, opposition to the narration of more
involvement
in
innovation,
and ambiguity surrounding his
sources,
reliable
own person.
The smaller the number and importance of defects, the less severe the
in
defects
The
the
more
number and severity, the closer the badith
weakness.
fabricated.
66
be
being
to
will
Maudw` fabricated/spurious)
102
103
SECTION C
FURTHER BRANCHES
OF MU$TALAH
AND RIJAL
AL-HADITH
The above-mentioned
classificationof abddithplays a vital role in ascertaining
the authenticity of a particular narration. Ibn al-Saldh mentions sixty-five
iscussed
terms in his book, of which twenty-three have been
above. Two
further typesnot included by Ibn al-aldh, mu'allaq andmutawdtir, have been
dealt with from other sources.'Me remaining forty-two types follow in brief,
distinguish
between
different
further
help
typesof narrations.
which
1) ribe knowledgeof i'tibdr, mutdba'a and shahid. Traditionists are always in
is
in
favour
by
badlith
of a
which reported one source
searchof more witnesses
is
is
i'tibdr.
If
found
for
termed
a
supporting
narration
not
research
only; such
it
is
(absolutely
declared
fard
badith,
singular) or
as
muflaq
a particular
following
if
affith
is
isnlid:
For
the
through
a
reported
example,
ghar[b.
Ijammdd b. Salama--- Ayyub --- Ibn S-irin--- AbU Huraira --- 'Me Prophet,
done
has
be
trustworthy
to
ascertain
reporter
whether
another
researchwould
if
it
Ayy5b;
be
from
(complete
A
tdmma
so,
will
called
mutilbaa
narrated
from
if
AyyFab
Ibn
S-irin
than
other
not,
a
reporter
narrating
would
mut7aba'a);
be sought:if so, it will be calledmutilbaa qd#ra (incompletemutdba'a).74
2) Afrdd (singular narrations).
3) Ile type of characterrequiredin an acceptablereporter.
4) Ile way a badith is heardand the different ways of acquiring aRdlth.
5) How a adlth is written and how punctuationmarksare used.
6) The way a badith is reported.
7) The mannersrequired in traditionists.
8) Ile mannersrequiredfor a studentof badith.
9) The knowledge of a higher or lower isndd (i. e. one with less or more
reportersrespectively).
10) The knowledgeof difficult words.
104
31) The knowledge of muttafiq and muftariq (similar names but different
identities), e.g. "Uanafi": there are two reporters with this name; one is called
by this name because of his tribe Bann tlanlfa; the other because of his
adherenceto a particular madh*hab.
106
FOOTNOTES
FOR CHAPTER
and REFERENCES
ONE
1. Sahlh-Muslim,1:89
20
2. R7azF
al-Jar wa al-TaVIM:
3. M. AM Rli: Lamajiatfftrul al-,Va&lh, p. 143
4. Tahir b. Ahmadal-JazXi&.Taujihat-NazarUZIUjUl al-Nazar, p. 68
5. VWm: KitUbMa'rifat'Ulrvn al-Yadilh, p. 17
6. ibid.
7. Ibn ]Vajar: TadhkiraaI-tIqffa-;, 2:24
8. Ibn'Abdal-Barr: al-Tamh7d,1:2
9. ibid.
10. AI-Taudthwaal-Talw-l, p. 438
11. For the discussionin detail,seeal-Strafi'P al-Risiila, pp. 461-470
1:199; al-GhadMns:
12. SuyTIP.TadrThal-RZhvT,
i- al-Mursalmin al-,Vadfth, p. 71
13. Ibnal-Qayyim: 1'1&nal-Muwaqqi'Tn,1:234
14. Ibn"azm: al-IhkZTm,2:135
15. KauthaM,notesonal-Mzinil'sShurktal-Aimma, p. 45
16. IjUldm: MaWfaVUrumat-yadr1h,p. 26f
17. ibid.
18. Al-Khafl'bal-BaghdA(U.
al-Kirayafi-'Ilm al-RivOya,p. 387
19. ibid., pp. 411-3
20. 'Ifaq7i, al-tIfffiz Zain al-D-in'Abd al-Ratrimb. al-Husain: al-TaqKdwa al-Id6h Sharb
MuqadXma:Ibn all!, p. 72
4: 117
21. IbnTaimiyya: MinhZljal-Sunnaal-Nabawiyya,
Shamsal-D-inMubammadb.Amad: al-Mi7qiza,p. 40
22. Dhahab-1,
23. JazTiff: p. 33
24. ibid.
i: Tahdhiral-KhaA;
25. ibid. & al-Suy-u!
al-Qitsiiis, ch. i
a'ssmin AkFzdhib
26. Jaffin% p. 49 & al-an'ani,Muammadb.Isriia"il: Taudi-al-AjWr, 2:405
27. an'lnt 2:409
107
pp. 30-34
p. 129f
50. ibid., p. 87
Fath.al-MughlthSharAlflyyat al5 1. Saktrawi,Shamsal-DrnMuhammadb. 'Abd al-RahomAn:
Hadilh li al-'IrZlqt,
* 1:278
52. Ibn al-alNh:al-Muqaddima,p. 116
53. Ibn al-Madrnr,'Alrb. 'Abdullah b. Ja'far. Kitab al-'Ral, p. 58
54. at Muslim, ch. al-Munafiqlln, p. 27
55. Ibn Taimiyya: al-Fatdwj*, 8:18f
108
109
CHAPTER TWO
ANALYSIS
(d.
211),
follows
the
analysis
on
abRdTth
an
of
al-an'FnT
of
There now
has
been given in Chapter One, Part
the
texts
translation
of
the
which
(biographical
by
tarjama
a
note) of each of the compiler,
One, preceded
in
helpful
be
their
the
evaluation
of
collections.
will
which
Tar lama
748/1347)
says,
Dhahabf(d.
'Abd al-Razzliqb. Hammamb. Ndfi', the great Hdfiz, AbU Bakr,
from the tribe of Ijimydr. He belongsto them through Wald (i. e. a
slave, after being set free, attributes himself to the tribe of his
master),al-an'anii.
He compiled many books.
He reports a little from 'Ubaidull5h b. 'Umar. He reports from
Ibn Juraij, Thaur b. Yaeid, Ma'mar, Auzd'!, Thaufi and many
others. He travelled to Sham in trade journeys and met elders.
From him report Abmad, Isbdq, Ibn Win,
Dhuhli, Abmad b.
dli, Ramadi, Isbliq b. IbrdYim al-Dabri, and a multitude of
others. He used to say, I accompaniedMa'mar for seven years."
Bakr and 'Umar. ' He was among the sources of knowledge but was
not to the extent of Wakl' or Ibn Mahdi in the preservation (of
Iadith)."
Ibn Sa'd said, "He died in mid-Shawwl in 211 AH. "
I say: He lived for eighty-five years. Were we to carry on
him,
information
this book would be too long. 1
the
about
pursuing
in
few
have
21033
Of
the
al-Musannaf,
very
a source
abdd7ith
collection.
in otherthan Ma'mar; 'Abd al-Razzdqadmittedhaving heardten thousand
4dd7ithfrom Ma'mar.4
According to ShdhWali All5h, al-Muannaf ranks among the third type
"all
defining
Hadith
Had-ith
these
as
such
collections
of
collections,
of
during
before,
or after the time of al-Bukhari and
which were compiled
Muslim, consistingof all typesof hadiah,i. e. $ahlh,asan, aa'ff, shadhdh
intention
The
of t6ir compilers was to collect whatever
and munkar ...
they found, not meaningto scrutiniseit. "5
The reporterswho appearin the aslin7idof 'Abd al-Razzdq are of high
but
(d.
124)
Qatada
(d.
117),
Zuhri
Ma'mar,
according
and
esteem, e.g.
to al-tldkim, the weaknessfound in some of his aslin-id is of such a
delicate nature that it cannot be perceived by an ordinary reader. He
isndd
'Abd
following
adith
the
an
of
alwith
quotes as an example
Razzdq:
'Abd al-Razzdq --- Ma'mar --- Muammadb. Wdsi' --- Ab-v
Pi --- AbDHurairathat the Messengerof Alldh (S.A. S) said:
"Whoever forgives a repenter, Alldh will forgive him on the day of
Resurrection, and whoever relieves a Muslim of a trouble, Alldh
him
day
A115h
Resurrection,
trouble
the
of
a
on
of
and
will relieve
helping
helping
been
long
he
has
his
keep
on
a
man
as
as
will
brother. "
Ija-kim remarks,
"A person not fully-versed in this discipline would never doubt the
isndd
first
But
is
this
the
of
at
a
matter
glance.
not as
authenticity
is
Ma'mar
b.
Rdshid
trustworthy and
that:
al-an'Wi
as
simple
from
he
did
hear
Muhammad
b.
but
Wdsi';
not
reliable,
Mu4ammad b. Wdsi' is trustworthy and reliiible, but he did not
hear from Abil $dli4. Commenting fully on the defects of this
bad-ith would be too lengthy, but this badith stands as an example
for thousands of similar ones which are known only to those who
have acquired this knowledge."6
112
by 'Abd al-Ra
'Abd al-Razzaqtransmitted thirteen Addith under chapter heading alMahdt and two under al-Dajjdl of his collection, as quoted in Chapter
One,Part One. The detailedanalysisof eachh.adith is given below.
Hadith Iffhe
Maana,,, to Makka.,)
_tkes-&-am
Isnad:7 'Abd al-Razzdq --- Ma'mar ---. Qat!ida --- The Prophet.
man who
Isndd of 'Uthm5n b. AN Shaiba:9 Udini-anb. Abi Shaiba === Jadr --'Abd al-Az7izb. Rufai' --- 'UbaiduRdhb. al-Qibtiyya --- Umm Salarna The
Prophet.
-Discussion
'He
T
He
but
them
them
replied,
would
sink
with
with
come out
Judgment
in
Day
be
the
of
accordancewith
resurrectedon
would
his intention'."
Ab Ja`far said, "The desert is that of Madinah."
Qdo!'Iydo thencommented,
"It is alsosaidthatshediedin the earlydaysof Yaziidb. Mu'dwiya.
If that is the case,the abovereport is true becauseIbn al-Zubair
he
heard
Yaii'd
the
moment
aboutthe pledgeof caliphate
contested
"13
in favourof Yazid,asreportedby al-Tabariandothers.
Al-Alb5nT14declaresthe isndd of ME Ddwiid, let alone that of 'Abd alRazi-aq,asga'Ff.
Furthermore, there is no mention of the Mahdi in any of these narrations.
By placing this badlith under the title of the Mahdi, AbU Ddwfid related it
to this subject but in the light of Muslim's version, it becomesclear that it
has no connection with the subject of the Mahdi. 15
Hence, this isndd is da"If. However, taking into consideration the other
Sa'ia
AbU
hadith
the
topiC20,
this
on
same
al-Khudii
ahadith of
reaches
*
tlie rank of OSan along with them, and is thus acceptable.
someone who
Discussion
In this isn7ad,Matar seemsto report directly from Ka'b. But according to
from
b.
heard
Nu'airn
Ijamm5d,
Matar
isnad
someone who
the
of
Owing
identity
Ka'b.
from
to
the
of this reporter
ambiguous
reported
between Matar and Ka'b, as well as the bad memory of Matar25, this
adfth is not authentic (ga'!J).
Discussion
This isndd contains an unkown person between Matar and AbU Sa'Id;
(ghair
However,
it
it
is
maqbiU).
reachesthe
not acceptable
therefore,
(see
Ijadith
2
due
Osan
to
narrations
suppporting
above).
rank of
115
Hadith
Mamar
---
Ibn Td'iis
---
'Ali b.
Discussion
Abil Bakr b. 'Ayyash says, "I heard MughTra saying, 'Of all those
'Ali,
from
only the companions of Ibn MasUd are
who report
found to be reliable'. "
Ibn Ijibbdn says,"He reportsa lot from 'Ali. He has a bad memory
is
(makes)
he
deserves
to be
mistakes,
which why
and
numerous
he
is
better
thanHdrith al-A'war. "33
abandoned,although
As for AM IsMq, al-Sabi'l, he is known to have becomeconfusedin his
34
age.
old
This isndd is not reliable (4a'lb becauseof '&im. b. I?amura. However, it
(shahid)
to Similar statements reported
stands as a supporting narration
from 'Al-135,and thus reachesthe rank of hasan.
Hadith
Me
-9
IsnAd-36 'Abd al-Razz7aq--- Ma'mar --- Ismd'il b. Ummayya
be
Sa'id
Abii
Huraira.
he
to
man presumes
---
Discussion
There are four repoters by the name of Ismd'-il b. Ummayya. Only one of
them, al-AmaW-iby relation to his tribe, is trUStWorffiy.37
al-Sham)
117
b. M
the Mahdi)
Like 'Abd al-Razzdq,Nu'aim b. Ijammdd has also given this statementof Ibn
Sliffn with a munqati' (broken) isnad.44 The same applies to the saying of
'Abdulldh b. 'Amr, similar to Ibn Sidn's, which is transmitted by Nu'aim b.
IjammRdwith an isnadcontainingambiguousreporters.45
118
CHAPTER THREE
ANALYSIS...
B.
'Mere now follows the anaylsisof the abddlithwhose translations are given in
ChapterTwo, Part One. 11fisChapteris divided into sevensections:
Section A deals with the tarjarna of Nu'aim b. Ijamm5d.
Because of the large number of his addith studied, the analysis is done in the
follows:
six
sections,
as
remaining
SectionB:
SectionC:
SectionD:
SectionE:
SectionF:
SectionG:
120
SECTION
The tarjama (biographicalnotes)of Nu'ahn b. Ijanunad, the author of Kitdb alFitan hasbeengivenby the following traditionists:
Ibn Sa'd (d. 230 AH) in al-Tabaqw;
Bukh'ffrr(d. 256) in al-Tarlikh al-Kab-1r;
Ibn Ab-lUntim al-Razi (d. 327) in Ki0b al-Jarb wa al-Ta'dri;
Ibn 'Ad'i (d. 365) inal-KUmilfi Du'afa-al-Rijill,
Khat'ib(d. 463) in Tdi:lkh Baghdad;
Dhahabt (d. 748) in Tadhkirat al-Hurffa-7,Mizan al-l'tiddl and Siyar A'Idm alNubala--,
Ibn Uajar (d. 852) in Tahdh-ibal-Tahdh7b;
Khazraj'l(d. 923) in al-Khulasd;
Fu'ad Sazgin(contemporary)in Mrtkh al-Tur-a-thal-'ArabT.
The tarjama given by eachtraditionist, except the last two, who have not given
is
below;
quoted
any repetitions, other than the name, are
original,
anything
omitted.
122
Ibn 'Adii then cites anothereight abddidi which were reported through Nu'aim
by
Ibis
is
traditionists.
supported
other
not
why they were not
and
were
only
is
follows,
last
The
his
them
as
of
authentic.
with
concluding
considered
comments:
'Abd al-Malik === AbG I-Ahwas === Nu'aim === al-Fadl b.
*
Mgsd === AbU Bakr al-Hudhaff --- Shahr b. Uaushab --- Ibn
'Abb5swho said,
"The Prophet (S.A. S) offered a---choice to his wives, and they
divorce.
"
for
him.
It
not
a
matter
of
was
opted
Ibis is also not preserved; Nu'aim had othersbesidethis. Somepeople
declare
him
be
him
to
others
some
while
praise
weak. He usedto be very
123
Sunna.
in
He
died
in
due
the
the
to the
of
matters
while
strict
prison
issueof the Qur'dn.
I have mentionedmost of what is criticized (about Nu'aim). I hope that
4
the rest of his 45dith are acceptable.
5)
Khatib
says:
.
.. Al-Marwazi said, "I heard Abri 'Abdullah saying, 'Nu'aim. b. Uamm7ad
discussing
(i.
the
to
us
while
we
were
muqatta'at e. the sayingsof the
came
Companionsand Successors).He said to us, "Have you accumulatedthe
Messenger
Alldh
from
?
";
day,
the
that
of
of
aliddiah
we beganacquiring
& badlith.'
It is said that the first one to collect a Musnad and compile it was
Nu'aim."
Abmad said, "Nu'aim was the scribe of AbU 'Ima (Niib), who was a
strict opponentof the JahmiYyaand the people of innovation. Nu'aim
learnt from him."
$ari'bb. Mismar said, "I heardNu'airn b. Ijammdd saying, 'I used to be a
JahmT,so I cameto know their arguments. But when I began to collect
knew
I
that the Jahmiyya are close toTa'IT1 (i. e. negating the
abadith,
AM).
"
of
attributes
'Arl b. al-Ijusain b. Ijibban says,I found amongthe works of my father,
hand-writing,
his
following:
the
own
with
"AbU Zakariyya said, "Nu'aim is trustworthy and truthful, a true
I
know
him - he used to be my
the
to
am
closest
man.
one
from Raub.
companionat Baga. He wrote fifty thousandab7adi-th
I said to him before he left Egypt, Vhat are theseabddith which
have
from
T
taken
al-'Asqaldn-i
you
He said to me, '0 Ab-uZakariyya, a man like you posesme such
questionsT
I said,'I say this just to saveyou.'
He replied, 'I used to have some copies which were spoiled by
is
how
lost.
So
I usedto check any
this
some
sayings
were
water,
dubious
to me with his books: if it was similar
word which was
to my writing, I knew it was correct. As for copying anything
from him, by AIM with whom there is none to be worshipped,I
"
from
him'.
copied
anything
never
AbUZakariyya said, "'Men his cousincameto us with the original
"
from
Khurdsdn.
copies
124
Dhahabi says:
Al-Bukhdri reported from him as a supporter (to a narration). AbU
Ddwiid, Tinuidh-i and Ibn Maja also reported from him. He is one of
in
hndins,
foremost
the
with slight weakness his -tad-ith.
125
He reports in his books from Ibf-ah-imb. Tabmlin, Abil Haniza alSukkari, _Isdb. Tbaid al-Kindi, Ibn al-Mubdrak, Hushaim, alDaraward-1and a host of others, and he did see Ijusain b. Wdqid.
Among thosewho report from him are Yahfa b. Ma'In, al-Dhuhari, alDarinif, AbU Zur'a and others. The last of them was Haniza b.
Mu4ammadal-K-atib.
He was very strongly-opposedto the Jahmiyya; he took this from his
alib
b.
he
Mismdr
heard
Nu'aim
Nfib
that
said
al-Mmi'.
scribe,
I
knew
but
Jahml,
I
"I
their
so
arguments,
when
acquired
saying, was a
the knowledge of Ijad-ith, I came to realize that they were close to
Ta'al"
Husainb. Hibban said that he heardY4fa b. Win saying, "Nu'aim is
tlie first one to hear (abddlth). He is truthful. I know him best because
he was my companionat Bara. He wrote fifty thousandbadith from
Raubb. 'Ubdda."
Amad and Ibn MaIn also declaredhim to be trustworthy.
Almad al-'Ijli said,"He is truthful and trustworthy."
AbU DdwUdsaid, "Waim b. Ijammlid had about twenty aAdlth from
the ProphetS.A.S. which had no foundationat all."
MOW!said,"He is weak."
-IM?: AbU 'All al-Naisdbilri said that he heard al-NasK mentioning
Nu'aim b. ]jammdd and his advanced status in knowledge and the
Sunna-, He was then queried about the validity of his badith. He
is
in
from
"He
Im5ms
he
is
the
that
so
often
alone
reporting
replied,
"
those
to
are
who
not accepted.
similar
Abg Zur'a al-Dimashq-1said, "I related a badlith to Dubaim which
Nu'aim had reportedto us --- al-WaRdb. Muslim --- Ibn Jdbir --- Ibn
Zakariyya --- Raja b. Haiwa --- al-Nawwds b. Sam'dn: 'When Allah
'
the
revelation....
speaksof
Duhaim said, 'It hasno foundation at allf.11
Another badith of Nu'aim is: === Ibn Wahb === 'Amr b. al-Ijdrith --Sa'id b. Abli Hildl --- Marwdn b. 'Uthmdn --- 'Umdra b. ',kmir ---Umm
Tufail who said that she heard the Prophetsaying, "I saw my Lord, in
ihe best of forms, like a noble young man; his feet in green, having
"
shoesof gold.
126
...
.2
His death occurred at the end of the ninth or the seventh year. The
fomier is correct.6
says
elsewhere:
-Dhahabi
,.
b. Salama b. Mdlik, the Im5m, the
Nu'airn b. al-Ijdrith b. Hamrn7am
'Alla-ma,the Uafi, AbU 'Xbdulldh al-Khuzd'i, al-Marwaiii, al-Faraff, the
books.
of
one-eyed,compiler many
He hasseen, ,Uusainb. Wdqid al-Marwaei.
He narrates from AbU Hamza al-Sukkari, who is the eldest of his
b.
Hushaim,
Abil
Bakr
b.
'Ayydsh,
Tahmdn
IbrWim
(a
shuyfikh,
single
bad-ithonly), 'Abdulldh b. al-Mubarak,'Tsdb. 'Ubaid al-Kind-i,who is one
his
'Abd
b.
Kh5lid
al-Uanafi-,NO b. AN
great
shuyUkh,
of
al-Mu'min
Maryam, Yabyd b. Hamzaal-Q541,'Abd al-Saldmb. Uarb, 'Abd al-Az-iz
al-Dardwardi, Fudail b. 'Iy5d, Sufydn b. 'Uyaina, Ibr-alfim b. Sa'd, Jarir
b. 'Abd al-Ijanfi', Baqiyya' b. al-Warid, Mu'tamir b. Sulaiman, Abii
Mu'liwiya, Rishd-inb. Sa'ad,Uaf$ b. Giydth, Ibn Wahb, Yabya al-Qatt7an,
b.
Muslim,
Wak-P,
b.
Qais,
'Abd
Ibn
Idris,
Ndh
al-Walid
al-Razz5q,AbFI
Diwiid al-Taylilis-i,and many others at Khurdsan,Makka, Mad-ma,'Ir5q,
Syria, Yemen and Egypt; there is dispute about the strength of his
narration.
The following report from him: al-Bukhdd (as a supporter to another
Ibn
(through
intervening
AbU
Ddwlid,
Maja
al-Tirrnidhi,
one
reporter),
b.
'Arl
Yayd
Ma'In,
b.
Abmad
b. Y-usuf
al-Ijasan
al-tlulw5hfi,
reporter),
b.
Yabyd
Muhammad
al-Dhuhali, Muhammad b. 'Auf, alal-Sulami,
bli
Mubammad
I-Dardd 'Abd alRam5di, AbU
al-Ddrim-i, Samm-uya,
'Ai-lz b. Mumb, Ya'q7ubal-Faraw-i,Abil I-Awas al-'Ukbad, Bakr b. Sahl
last
die
the
to
of
which
was a youngYriter
al-Dimyat-iand,many others,
him
in
Hamza
b.
be
happened
Muammad
b.
'Isd
to
prison,
with
alwho
BaghdAd-i.
AI-MaimUnTreportedAmad as saying,"Nu'airn b. Ijamm5d was the first
"
Musnad.
know
to
a
compile
one we
127
Nu'airn b. Ijamrnad reports from Ibn al-Mubarak --- Mamar --- -ZuhrI
.,
Alldh
Messenger
Anas
beginning
Rama4an,
that
the
the
of
said
at
of
--"A purifying month has come to you.... "
Al-Udfiz AN I-Qdsim b. 'As5kir mentioned it under tarjama of Nu'airn
adiith
it
be
"Ile
deciared
to
a sound
as usual, saying,
companions of
and
adfith
Ibn
Abi
Anas
his
father
this
al-Zuhr!
al-Zuhff reported
------"
AbuHuraira.
-I say: Nu'aim is mistaken in his isria-d.
Nu'aim is the only one to report the following munkar hadith: ===
SufyAn b. 'Uyaina --- Abil I-Zin-ad --- al-A'raj --- Abli liuraira who
"You
in
Prophet
the
as
saying,
are a period when were someone
reported
to leave one-tenth of what he has been commandedto do, he would
',
Umma.
A
time
come
my
when were someoneto act
will
upon
perish.
do,
he
he
has
been
be
to
of
what
commanded
would
one-tenth
upon
"
saved.
I do not know from whereNu'airn took it. Nu'airn himself has said, '"Me
adlith.
I
Sufydn
dislike
this
showed
was with
who
of
people reject
adith
he
he
"
then
this
to
that
across,
came
and
narrated
me.
something
I say: He is fine in reporting whateverhe heard from Sufyan. It appears
to me - and Alldh knows best - that Sufy5n may have said it on its own,
isndd
isnad.
The
he
did
have
been
for
badifth
he
the
an
give
may
without
interrupted
but
he
by
he
disliked.
to
narrate,
was
something
was about
Having lost his train of thought,he may have then quoteda separatetext.
Unawareof this, Nu'airn took the isn7ad
to refer to that text. AlMh knows
best.
foRowing Ibn 'Adi, cited eight other 47adlithof Nu'aim which were
- -Dhahab-i,
by
traditionists.
the
rejected
Ibn Hibb5n mentioned him among the trustworthy names and then
"
"He
makes
mistakes
speculates.
sometimes
and
remaiked,
I say: No one shouldquotehim regardingauthenticationof bacrith,for he
he
in
Kitdb
al-Fitan, which reportedstrangeeventsand munkar
compiled
8
abddith.
Uuffa-F,
in
Tadhkiratal-,
added
-DhahaFi
-',
"He is one of the founts of knowledge but is not suitable for
"9
audientication.
129
Comments
REFERENCES
1Ibn Sa'd,al-Tabaq7at
al-Kubra-,7:519.
2 Bukharr,al-Tarilkhal-Kabrr,4: 100.
3 Ibn Ab7itlffdm al-RNzr,8:463.
4M'Adi", al-KTmilfi Vu'afa-al-Riji7l,7:2482- 2485.
5 Khat-lb,Tilrlkh Baghdad,13:306
6 DhahaUl-,
M!zZ!
n al-l'tidal, 4:267-271
7 Passim.
8 Dhahab-i,SlyarA'147m
al-Nubali, 9:595-612
9 Dhahab-i-Tadhkira
al-HuAz, 2:420
10Ibn Uajar:Tahdhibal-TahdhTib,
10:458-463
131
SECTION B
(Ijadlith nos. 1-20)
Hadith
-1
IsaRd- Nu'aim === al-Warid --- Ab-u 'Abdull7ah--- al-Warid b. HishNmalMu'aifii --- Ab5n b. al-Waridb. 'Uqba b. Abli Mu'ait --- Ibn 'Abbds.
Discussion
This isdad contains one ambiguous and two weak reporters. Thus, this badlith is
(07ffiddan).
very weak
Hadith
Muhammad b. SawwRr
The Prophet.
Discussion
133
AbG
and
Hadith 5
Isnad: Nu'ahn === 'Abdulldh b. Marwlin --- ArtAt b. al-Mundhir === Tubai'
Ka'b.
--Discussion
Apart from 'Abdulrah b. MarwRn (cf. Ijadith 4), the reporters seem to be
authentic.
Artit is a trustworthy Successor.12
Tubai' al-Ilimyfiri is the son of Ka'b's wife, and had a good knowledge of the
13
scriptures.
previous
Ka'b needs to be introduced in detail:
Ka'b b. Mdti' al-Uimyaff, AM Isbdq, is known as Ka'b al-Abbar, a trustworthy
He
for
hundred
lived
than
was a contemporary of
more
years.
one
reporter who
He
is
known
him
(such
did
but
Prophet
as mukhaaram).
a person
the
not meet
lived in Yemen and then moved to Syria, where he died in the last days of
'Uthmin's caliphate.
Mu'iwiya.
his
Bukhdd
transmits
except
a
story
about
none of
narrations
- -.
Muslim reports only once from him through AbUiHuraira. 14
Mu'iwiya said, "We did not see,among the traditionists of the People of the
Book, anyonebetterthanKa'b, but we sometimesfound lies on his part."
After quoting the abovestatement,al-Alban-Icomments,"We do not acceptthe
'AtT,
Successors
best
the
the
al-Hasanal-Ban-,
suchas
of
mursal ahddlithof even
*between
kliya
links
be
them
I-'.
two
AbU
may
missing
or
one
only
whereas
and
Ka'b
Prophet,
the
of
al-Abbdr, who reports
narrations
so what about
and the
from such prophetswhom, betweenhim and them there are no less than one
thousandyears!"115
134
Hadith 6 (The Mahdi will come after the caliphate of Banii 'Abb5s)
Ishad: Nu'aim === Muhammad b. 'Abdull&h --- 'Abd al-Saldm b. Maslama Q-abil.
AbU
-Discussion
Both Mubammad b. 'Abdull5h and his shaikh, 'Abd al-Saram,are unknown.
Abil Qdbil, Ijuyay b. Hdni al-Mu'ififf, is a Successorwho is described by Ibn
Ijajar a truthful person, but prone to speculations.16
The badith, which is saying of a Successor, is weak (da'Tj) because of the two
unknown reporters.
rMe ambiguous identity of the old man leaves no need for scrutinising the
(cf.
1).
Ijadith
the
tadlfs
given
already
reporters,
of
al-Walld
remaining
Ilerefore, the adith is very weak (ga'lffiddan).
135
Discussion
Ibis isn7adincludes a host of weak reporters.
Abli 'Amr is not known.
'Abdulllih b. Marwan
---
Arfa-t b. al-Mundhir
---
Discussion
136
Discussion
Abii Yfisuf al-Maqdis7iis not mentioned in the books of Rijal.
Fitr b. Kharifa draws contradictory remarks. He is held trustworthy by Abmad,
However, he is strongly criticized by
Aki Hdtim, Ibn Sa'd, Yahyi and
--Nas5T
AbU Bakr b. 'AWash and -Jauzaj5n!.
.
. --Daraqutni,
Abmad b. YUnus said, "I ignore him as (one would) a dog."
He is known as a staunchShi'ite. 22
It has already been quoted that the narration of an innovator (mubtadi') will not
be acceptedif he narratessomething which supports his claim.
As for 'Aff b. AN Talha, he did not seeIbn 'Abb5s; he reportsfrom him by way
"23
"He
Amad
Irsdl.
sayings.
remarked,
reportsmunkar
of
Thus this badith is very weak (4a'Tfjiddan).
his
be
be
if
it
that
narration
would
safelY
said
acceptable
came through
can
is
adlith.
Hence,
it
is
(4a'[J).
the
this
this
case
not
with
anothersource;
weak
his
shaikh
al-Walld ---
Zuhri.
Discussion
The hadlithis weak (da'Tj)becauseof al-Wallid,who reportsby way of tadlTs,and
the ambiguity of his shaikh.
138
139
"not suitableasevidence"
140
IDHM, 4:347
2DHM, 4:349
3DHM, 2: 10
4BTS,p. 192
5ND, p. 289
6DHM, 4:536
7DHM, 2:561
8ATQ, p. 340
9DHM, 2:502; ERD,2:39
10AHK, 5:336
1IDHM, 3: 17
12HTQ,P. 97; HTH, 1:198
13HTQ,p. 130
14HTQ,p. 461
15Al-Alb-arfi.TakWljAhWlth FaMil al-Shdmwa Dimashq,p. 54
16BD, p. 123-147; HTQ, p. 185; HTH, 3:72
17DHM, 2:475 - 483
18ibid
19HL, 4:87
20HTQ, p. 470; HTH, 9:83
21HTQ, p. 146; DHM, 1:435
22HTQ, p. 448; HTH, 8:300; DHM, 3:363; AHK, 4:1:139
23DHM, 3:134; HTQ, p. 402; HTH, 7:339
24HTQ, p. 564
25HTQ, p. 138
26 HTQ, p. 526
27DHM, 3:263-268
28LSS, 1:92 & 4:97
29HTQ, p. 361; HTH, 6:376; DHM, 2:646; DHK, 2:206
30DHM, 4:379
31DHM, 2:218; HTH, 1:212; IHL, 3:99
141
SECTION C
(Nos. 21-40)
Discussion
This badith is weak (4a'Tf); the weaknessof this isn5d is apparentfrom the
'Ayydsh
Ibn
the
shaikh
as well as the unknown
of
ambiguity surrounding
identity of 'Abd al-Quddils,whosefather'snameis not given.
A new reporter in this isn5dis Rishd-mb. Sa'd al-Miri, who died in 188. He
-i, Nas57and
is disparagedby Amad, Ibn Ma'In, AbU Zur'a, -Jauzajdn.
--,
AM lidtim. 1
142
All thesereporters,i.e. al-Walld (seeIjadith no. 1), Rishdin, and Ibn Lahl'a
(seeUadfthno. 8), havebeendisparaged.
Thus this isnid is very weak (da'iffiddan).
Isndd: Nu'aim
Ibn LaYi'a says
Discussion
The weaknessof Rishdin (see no. 23) and Ibn Lahli'a (see No. 8) is enough to
its
(da'Tf).
b.
Ab!
Hablib,
Yazld
badith
this
one of
weak
reporters, is
make
2
Irsdl.
even accusedof
AbU Wahb al-Kuld'i is a truthful person according to Ibn Uajar3, but the
is
from
authority
whom al-Warid reports unknown. Furthermore,al-Warid
143
himself is accused of. tadITs, and reports here by way of 'an. Hence, the
badith is weak (da'ij).
There are six reportersby the nameof Ya'qUb b. Isbdq, as mentionedby alDhahab-i,one out of whom might be the reporter of this narration; they are
disparaged
by
the traditionists.
strongly
all
Thus, the adfth is very weak (4a'ffjiddan).
The badith is weak Wa7f) becauseof the three disparaged reporters: alWarid, Rishdln and Ibn Lahia, aHof whom haveben discussed.
no value.
145
go
jw
El
ZZ
>-
Fr
W
cr CL
>I
lr
). A .
1-0
cn
Pa I
F_-;
r:
s:r
c:r
to
cr
-t
Pt
rj
:::r
z2
eL
b-<
Z.
1"
Pr
c
g>
R'
.W0.
te
ro
Pa
CL
Poe
9-
-t
g*
Discussion
Isn5d of Nu'aim: Through 'Abd al-Wahh5b b. 'At7a,it goes back to Thaubdn
is
Prophet.
There
AN
AsmH
to
the
no
mention
of
al-Rahabl,
not
and
only,
the link between AbU Qildba and Thaubfin.
Isn5d of ". -Hikim: It is through 'Abd al-Wahh5b b. 'AtA like the isnRd of
Nu'aim. It also goes back to Thaub5n only but it identifies the link between
Ab7aQildbah and lbaubdn.
A) The missing link between AbU Qildba and Thaub5n in the asinTd of
Nu'aim, and Abmad is given in the asinfid of Ibn Mdjah, al-Ij5kim and : Baihaql. This reporter is Abli Asmd al-Rahabl, 'Amr b. Mirthad, who is
known to be a trustworthy person.13
B) AN QilRbais said to be a mudallis. He is placed in the first categoryof
MudallisTn by Ibn Ijajar, 14 so he can be acceptable,particularly when a
from
him.
number of people report
Q Both Nu'aim and ., Udkim depend upon 'Abd al-WahhAb b. 'Atd, AM
-,
Nasr al-Khaffalf, who is held as a weak authority by Alunad, -NasK and
,,.
Razi. 15
146
I
(
a,
Allah"
the addition of the phrase "Khalifa of
as
--)
by
Ibn
Mija
himself,
transmitted
who gives a similar text without this phrase
20
Al-Albani
'Alqama
Mas'fid.
Ibn
Ibn
the
authority
of
quotes
on
--Taimiyya, who says that the term "Kharifa of Alldh" is not correct, for no"0
AM;
AbU
be
deputy
Bakr
Kharifa of
addressed:
once
was
a
of
one can
Alldh ! "; he said, I am not the Kharifa of All5h. But I am the Kharifa (i. e.
successor)of the Messengerof Alln. "21
Hence, since all the asWid mentioned above are unreliable, the bad-ithis weak
(aa'Tf).
Isnad: Nu'aim === Sald AbU 'Uthmin --- J-abir --- Abli la'far.
Discussion
147
z
3
00%
%-0
.x
CL
CL
m*
=r
-%
-.4e
%<
"1.
5* 4
Cr
-.
lkl%
WI
eL ki
I
x-
Lj
.03
cr
pr
<
n%
%.o.
-t.
.0a
C=I
cr
cr
71,
-m
-j
IP
j> x ik
1-
c 't
co
z
: 3.
A-
.-..
p)idt
rn
gr,
a
61
LLL
DJK-- Z tSD
0.
w.
SDI
. =r
cr
%4-1
m't
CL
=r
(1
ri
=1
cr
=5
LL LU
CY
L2IE
CA
%-f
0
"I
Ws
SW
00
3
16&.
cr
IE-
Er
cl.
N
w
CL
0)
4%
:3
tr
a)
>
; X_l
;:r
>
Ei-
cr
-(
Ln
3.
Fr
M
=r
cr
>
-_(--(
0-%
fl-
d
cr
Isn5d: The sameasno. 23 with the addition of: --- Abli Ruman --- 'All.
Discussion
Except for the above-mentionedtwo, all the reportersare unreliable (seealso
6&
16).
nos.
Hence,this badlithis weak (4a'Fj).
149
FOOTNOTES
150
SECTION D
(Nos. 41-60)
Isn5d: Nu'airn === Ibn Wahb --- Yazld b. 'Iy5d --- 'Asirn b. 'Umar b. Qat5da-afp
'Abdulllih
b.
b.
MW
The
Prophet.
'Abd
afwdn
al-RaWan
===
----Discussion
Hadlith 44 CMe sinking of the whole contingent except for two men)
IsnAd: Nu'aim === al-Walld --- a shaikh --- Jabir --- AbU Jalar.
Discussion
The presence of an un-named person in this narration is enough to render it
(4a'fj).
weak
Isn5d: Nu'aim === Ibn Wahb --- Ibn Lahl'a --- al-Ma'Rfirl, who heard AbU
FiCas,who heard 'Abdull5h b. 'Amr.
Discussion
It has already been mentionedthat Ibn Lalri'a is a weak authority except when
(including
Wahb)
from
is
Ibn
'AbdullMis
him,
four
the
the
reports
which
any of
isn5d.
in
this
case
The shaikh of Ibn LahT'a is not known, except by his tribe affiliation: alNu'aim b. Hammdd has given an isndd containing 'Abdulldh b.
Ma'dfiff.
Nu'aim al-Ma'dfiff (folio 44 of the manuscript); no such person is traceable,
b.
b.
Nu'aim
IjammHm
'Abdullah
al-QainTal-Shdmli. Ibn Ma'ffi saysabout
only
him, Wu; lim (in the dark)", i. e. not well-known.6 He is reported to be an
7
IjadIth.
is
in
lenient
the
mattersof
asceticwho
152
Isn5d: Nu'aim === AbU YUsuf --- Mubammadb. 'Ubaidulldh b. Buraid b. alSind-i--- Ka'b.
Discussion
Isndd: Nu'aim === Ibn al-MubRrak,Ibn lbaur and 'Abd al-Razziq --- Ma'mar 'Alf
b.
'AbduRa-h
b.
'Abbds.
Ta-Wgs
Ibn
---Discussion
Discussion
Apart from Ibn IjibbHn, who records YayH b. al-Yam7anamong the trustworthy
Zakariyya
MaIn,
Ahmad,
Ibn
traditionists
such
as
al-SRj!,
all
other
narrators,
AbU D5wlid, Nas5T and Ibn al-Madliff declare him to be weak and unreliable.9
Ibn 'Aff says, "Most of his narrations are not preserved." 10
154
Discussion
Is5q b. Yaby5 is labelled as weak, munkar, left out, not trustworthy and of bad
17
by
traditionists.
eighteen
prominent
memory
Xuf
from
his
is
Sa'da
bint
Al-Mughfira
a reliable authority who reports
mother
18
al-Man*yya.
155
As for Ab-u Zur'a, he is 'Amr b. Jabd al-Hadrarri7i, Ibn Lahl'a, the reporter
from him saysabouthim, "He is mentally weak: he usedto claim that 'Aff was mi
the cloud; he would sit with us and seea cloud and say, 'Look! 'Alf haspassed
by in that cloud'."
Abmad says,"He reportedmunkar Wadfth from Jabir."20
Hence,the badith is very weak.(da'ffjiddan)
156
is weak (4a'fj).
Ibis narration,being a mursal one of Qat-ada,
157
REFERENCES
FOR SECTON D
I HTH, 6:71
2 HTH, 11:352
3 IAD, 7:2717
4 HTH, 5:53
5 HTH, 5:265
6 HTH, 6:56
7 HTQ, p.327
8 HTH, 11:325
9 HTH, 11:306
10IAD, 7:2691
11HTH, 10:319
12HTH, 10:167
13HTH, 8:454
14HTH, 11:316
15HTH, 3: 436,430,439,440
16HTH, 12: 223-5
17HTH, 1:254-5
18HTH, 10:264
19HTH, 5:216
20DHM, 3:250
21 HTH, 9:323-4
22 HTH, 6:449
23HTH, 1:397
24HTH, 9:215
25MTB, 7:222
26AbU Nu'aim Amad b. 'Abdull7ah
6:
Vilya
54-58.
(d.
430),,
al-AuliyiY,
al-IsfahWi
158
SECTION E
(Nos. 61-80)
The initial part of this isnRdas far as AbU Zur'a is similar to that in UadTith55,
and consistsof weak reporters,so the badith is very weak (da'Ffjiddan).
159
Discussion
Ibis isn7adis incomplete, since the immediate authority of al-Walld is unknown.
Therefore, this saying is totally unfounded (munqqti').
160
(cf.
49)
is
IjadTith
isnad
Matar
dependable.
The
to
the
al-Warrdq
above
Ilence,
he
did
Matar
as
not quote any authority abovehim for sucha
remains
opinion of
judgement.
Ka'b is well known for reporting from the People of the Book (Ahl al-Kit7ab);
this seemsto be one suchsaying.(cf. no. 4 of 'Abd al-Raziaq)
161
Hadifth
Isn5d: Nu'airn === 'Abd al-Razzdq--- Ma'mar --- Qatffda--- The Prophet.
Discussion
Qatffda is a Successor,and does not give the authority between him and the
Prophet.Being a mursal badifth,it is not acceptable(gaFj).
162
19
4:
ILI
vo
i3
I
:). Ice
I.
vi
> z2
Oahu-
09L4
M
.0
cl
cl
ICU
j::.
ca
YJ
.6
9
.6
19
Cd
at
w
Cd
M.
10
ce
<
e_
r. 4
c;
LZ
.
8e
2
:
-0
r-
A
22
;02.
*19
--J-2
1.-4
lej
< ce
p4
; 114
Figures 3 and 4 show the as5nid of Nu'aim and the later traditionists
respectively.
AsinTdof Nu'aim (seeFig. 3)
(a) The isn5d through 'Abd al-Razzaq is weak (4a'ff). (See no. 2 of 'Abd alRazz5q'scollection, Chapter2)
(b) The asHnIld
throughboth Abli Mu'Rwiya and Muba=ad b. Marwan passvia
Zaid al-'Amni-l, who is a weak authority.8 Muammedb. Marw5n al-Suddi is
9
also not reliable.
(c) The isnddthrough al-Warid includesreliable authoritiessuch as Sa'Id b. AM
ArGbaIO,Qatffdaand Abli Nadra,althoughboth al-Walld and Qatadaare accused
WE&
of
(d) 'Me isn7adthrough Ibn Wahb passesthrough al-Ijdrith b. Nabh5n, who is a
"
very weak authority.
AsRnTd
of the later traditionists
(e) The aslinlidof both Udkim and Abli DdW-udgo through 'ImFan.al-Qaq5n;
-by
is
him,
Ibn
directed
Khald9n.
12
as
pointed
out
against
much criticism
5 b. Sa'Id, Abmad, Ibn ShWin,
'Ijll,
A host of traditionists such as Yab ya
.
.
lj5kim and AbU Ddwiid have good opinions of him, while others, e.g. Ibn Win,
Bukhirl and , Ddraqutn-i either declare him to be a weak
Nasd'!,
him
"truthful
is
"
13
to
as
person
a
who
prone
or
regard
speculation.
personality
He is known to have issued a fatwd in support of Ibrahim b. 'Abdulrah b. alHasan who rebelled along with his brother Muhammad b. 'Abdullah al-Nafs al'14
7:zkiyya against al-ManUr, the 'Abb5sid caliph.
(f) The main faulty reporter in the as5n7dof both Tinnidh-1 and Amad is Zaid
Q5dt
is
Hiralt.
'Ammi
He
the
al-Basff,
of
nick-named
al-'Ammf al-Hawffrr,
(from 'amm: uncle) becausehe used to say, whenever asked about any issue, "I
"
favourable
Despite
him,
several
my
uncle.
remarks about
most
shall ask
traditionists declare him to be a weak authority. To ascertain the extent of his
'AdTi,
he
Ibn
"Although
the
verdict
of
may
rely
upon
who says,
weakness, we
belongs to the group of weak authorities, his narrations are nevertheless suitable
for writing down. "15
(g) Ile other two as5nid of Ahmad contain reporters who are all reliable, with
the exception of Matar b. TaVm-an,who attracts both types of remarks (cf.
t1adith 49).
163
Verdict: This text has been reported through a number of aswid, and this
found
in
isnUd,
for
the
weakness
each
compensates
rendering it authentic; alasan
its
4adTth
Alb5mli-16
this
since reporterslack the strengthof a ; aT
as
ranks
badith.
Hadith 75
Seetladlith 74.
IsnAd: Nu'aim === al-Qisim b. Milik al-MuzanT --- YRsIn b. Sayygr ---Ibia-him b. Mu4ammad b. al-Uanafiyya === his father === 'All === The
Prophet.
Discussion
. -1 0
de.
165
166
SECTION F
(Nos. 81-100)
IsnNd: Nu'aim === al-Walld --- Sa'Id --- Qatdda--- 'Abdulldh b. al-ljdrith
Discussion
167
Discussion
Isr571and Maim7unare not found in the books of Rijil. As well as this, the isnUd
is
contains al-Warld, who a mudallis, and Rishdin and Ibn Lah-Pawho are weak.
Therefore, this adlth is very weak (ga'Ffjiddan).
168
169
Isn5d-, Nu'aim'=== Ibn Idds --- Ijusain b. Fardt.--- his father --- Affit b. ali 'Abdulldh b. al-Hdrith (or: --- 'Abdulldh b. al-IjNrith --- AfiAt b. Rli ) ===
Muammadb. al-Ijanafiyya.
Discussion
'Abdulldh b. Idris is reliable.16 Ijusain b. Fara-t is not traceablein the books of
Rijdl. As for his father Farat, there are at least nine reportersby this name,and
is
17
No-one
5RIib
b.
AfIdt
the
with
name of
most of them are weak authorities.
found in the books of Rija-1.Therefore,the lacrith is not acceptable(da'fj).
170
Abli Mu'iwiya is trustworthy (cf. Hadlith 80). Abn Qubayyisais not traceable.
Ijasan al-Bagf is well-known as an ascetic but is not dependablein the
isnRd,
in
it
18
So,
is
badlith.
to
this
the
addition
of
weakness
no more
matters of
than an opinionheld by -' Uasan(4a'TfmaqfjV).
The Mubammadreferred to here is most likely to be Mubammadb. Ja'far al55diq, who reportsfrom his famousfather, but is not a reliable authority among
the traditionists.20
Ibn Ijajar lists five men named HishRm who could have reported from
Mubammad;four of them are not reliable.21
As for Ab-uUsima, he seemsto be Ijammid b. Usima al-Qurash-i,and died in
201 AH. He is labelled as trustworffiy.22
171
(4aly).
it
is
but
to -. -tlasanal-Ba6only,
not authentic
Ija dtth 99
(Me Mahdi
descendsfrom Faltima)
IsnH: Nu'aim === Baqiyya b. al-Walld --- AM Bakr b. Maryam --- Pamura b.
]jab-ib--- AbU Hazzan--- Ka'b
Discussion
r1bis isn5d is weak ((ia'Tj) in itself becauseof the following reasons:
is
Baqiyya
a mudallis;
a)
b) Abu Bakr b. Maryarn is not reliable; 25
is
Hazzdn
AbU
not traceable.
c)
However, the text is reported as marfu-' by ME DMW26, Ibn Maja. .27 and
tlakiM28. Al-AlbNn! says about this latter badfth, "Its isndd is fine and its
"29
trustworffiy.
reporters are
Discussion
This With with this isn7ad,which contains more than one unknown reporter, as
identity
Ibn
'AyyHsh
(cf.
Hadrth 13), is totally
the
of
ambiguous
well as
unacceptable.
173
REFERENCES
FOR SECTION F
I HTQ, p. 539
2 HTQ, p. 429
3 HTQ, p. 256
4 DS, no. 4282
5 TS, no. 2331
6 AM, 1:448
7 HTQ, p. 285; DHM, 2:357
8 LMS, 3: 1501(no. 5452)
9 HTQ, p. 245
10 DHM, 2: 170
11 HTQ, p. 558
12 AHK, 5: 347
p. 545
p. 295
2:340-3
1:482
174
SECTION G
(Nos. 101-122)
Isnlid: Nu'airn === Baqiyya and 'Abd al-QuddUs--- afwdn --- Shurai b.
'Ubaid --- Ka'b.
Discussion
Baqiyya b. al-Walrd does not have a good reputation among the traditionists;
AbU Mishar saysabouthim,
.00,
St
"P
*.
U;, A
------- r-sk=
ALzi:J lc_:
--Ij
St
-S-
Lb..
I
as
C-i;..
Ij
St
"He is acceptablewhen he reports from his own people (i. e. thoseof al-Sham),
but not so when he reportsfrom others."4
Ilus, the ambiguity surroundingthe shaikhs of Nu'aim is sufficient to render
this badlithweak (4a'lj).
Hadith 10_(Ile
176
Discussion
As well as the tadlis of Baqiyya and al-Walfd, and the weaknessof Abg Bakr b.
AFI Maryam, both Yazlid and Mir are not traceable. 'I'llerefore, the badith is
weak (aa'fj).
Discussion
The weaknessassociatedwith Ibn Lahil'a is to be ignored when a person like
'Abdullah b. Wahb reports from him. (cf. tlaffith 8). By al-Ij5rith b. Yailid,
is
both
However,
is
it
trustworthy.
or
al-KIM10,
meant al-Hadrami9
whether
'Uqba b. RashTdand 'Abdulldh b. al-Ha*'-*
Ijaj are untraceable;Ibn Ijajar mentions
.
in
llth
b.
'Abdullih
the
category - the reportersof this category
al-Haijajll
an
died after 200 AH, so he cannot be the one meant here reporting from a
Companion.'Merefore, this badithis weak (4a'Tj).
HadTth 113 (The Mahdi's rule before and after the 'Abb7asids)
Isn'5d-. Nu'aim === Muammad b. 'Abdulldh al-Tihart7l --- 'Abd al-Sal5m b.
Maslama --- AbrQdbil
Discussion
This isn5d contains the flaws of both ]Uadlith3 (al-Tihart-i) and Ijadrth 6 ('Abd alSaram b. Maslama --- Abli Qdbil). Therefore, it is weak (ga'Tp.
-Isff)
HadTth 114-(Ile secondMahdi will rule until the appearanceof
d- Sameas tladlith 20: fabricated(maudiV).
IsnH,
jjadIth_jM('Ibe
between
Mahdis)
two
rule of al-MansUr
The only reporter mentioned by Ibn Ijajar by the name of 'Abdullih b. AbT
'Utba doesnot fit chronologically in this isn7ad.He is declaredas trustworthy,
his
date
death
is
from
third
the
of
category,
although
not given; such
and
be
dead
by
110
AH;
in
held
died
195
to
the
end
of
al-Wallid,
are
who
reporters
AH, could thereforenot have reportedfrom him.
As for al-MinhAl b. 'Amr, who is ranked to be amongthe reportersof the fifth
be
from
he
the
one
whom a reporter of the third category
cannot
category,
narrates.
It seems, in the light of Hadith 90, that 'Abdullah b. Abli 'Utba has been
in
'Abdul
Malik
b.
AN Ghunayya; once this
place
of
mentioned wrongly
is
isndd
identical
is
Ijadlith
90.
to
that
this
made,
of
correction
179
A similar text with a similar isiiad is reported by Ibn Ab! Shaiba as folloWS:13
Ibn AM'Shaiba --- Wakl' --- Fu4ail b. Marz7aq--- Maisara b. Uab-ib --'AbbAs,
Ibn
b.
Jubair
"From
who
said,
al-Minh5I-Sa'Id
us are the
--three: from us is al-Saff4-, from us is al-ManpUr, and from us is alMahdi. "
Discussion
Nu'aim's isria-d15agrees with the isn7adof MUSJiM16,who reports the same text
through his shaikh AbU Bakr b. AbTlShaiba; aH the reporters of this isnHd are
trustworthy.
AM Diwiid transmits this text through a completely different isn7ad,but which
his
isnid
is
b.
Samura;
folloWS:
back
Jabir
17
to
as
also goes
AbbuD5wUd=--= MUsab. Ismlill === Wohaib === DawUd--- 'Amir --Jabir b. Samura.
A slightly different text (Hadlith12t-a), giving the word
I(66strong"),
is reportedby Abri
("in existence")in place of
DdwUdthroughthe following isnad:18
AbU DAwild === 'Amr b. 'UthmUn === MarwRn b. Mu'Uwiya --Ismilil b. AM Kh5lid --- his father--- Jdbir b. Samura --- Ile Prophet.
Those two texts, with authentic isnHds,stand as witnesses for the original bad-Ith
(pbF).
by
Nu'aim
reported
Abli Daw-udalso reports an addition to this badith (Ijadith 121-b) through the
following isnad:19
AM Ddwlid === Ibn Nufail === Zuhair === Ziyad b. Khaitham == alAsadb. Sa'Id al-Ijamaddni--- Jdbir.
As to the question of to whom the mention of "twelve caliphs" refers, opinions
AIM
ShUh
Waff
gives the different views as follows: 20
vary;
(i) They are the first four caliphs (AbU Bakr al-SiddTq,'Umar b. al-Khattab,
'UthmIn b. 'Afffin and 'All b. Abli Tdlib), followed by Mu'Rwiya, 'Abd al-Malik
b. MarwHn and his four sons, and then 'Umar b. 'Abd al-'Az-iz and Walld b.
Yazid b. 'Abd al-Malik.
(ii) M51ik includes 'AbduRAhb. al-Zubair among the twelve; Shlih Wall AIM
inclines towardsrejecting this idea, relying on someab5dithwhich speakof Ibn
being
a major calamity.
al-Zubaiesrule as
(iii) According to Ibn KaOr, the first four caliphs, 'Umar b. 'Abd al-'Azfz,
finally
Mahdi
himself,
'Abb5sid
Kharifas,
the
and
some
are the twelve predicted
by the Prophet.
181
Hadfth 122
Mahdi at Jerusalem)
-(Ile
Isn5d.- Nu'aim === I?amurab. Rabli'a --- Yabyi b. AN 'Amr al-Shaiblil
'Amr b. 'Abdull5h al-Haorami--- Abri Umdma al-Bdhill--- the Prophet.
Discussion
by
AN
Nu'aim,
by
is
bad7ith
his
A shorter version of
transmitted
as quoted
SUyUJ1.22The difference between the two texts lies in the addition of word
"Mahdi" in AN Nu'aim's version: "Their Imlim, the Mahdi, will be a pious
isndd,
With
three
the
Nu'airn
to
this
all
reporters
regard
word.
omits
person";
betweenNu'aim and Abu Umdma, a Companion,are truthful and trustworthy.
Therefore,the bad7ithis authenticCsat-).
182
REFERENCES
FOR SECTION G
I DHM, 1:331-9
2 DHM, 2:643
3 HTQ, p. 277
4 DHM, 1:240-4
5 HTQ, p. 493
6 DHM, 2: 139
7 HTQ, P. 539
8 HTQ, p. 177
9 HTQ, p. 148
10 ibid.
11IITQ, p. 321
12DHM 3:486; HTQ, p. 348
13Ibn Abli Shaiba,15: no. 19488
14HTQ, p. 448
15NKF, folio 40
16MS. 3: 1452
17DS, 4: 106; DSA, 11:368
18DSA, 11:361
19DSA, 11:369
20DSA, 11:364
21seeSectionC of the Introductionto this studyfor a list of the twelve Imlims.
22 SH, 2: 135
183
CHAPTER FOUR
ANALYSIS
The Wadith of the later traditionists, of which the translations are given in
ChapterTVee, Part One,are now analysedaccordingto the methodologyof the
traditionists.
HadTth 1 (The Mahdi belongs to the family of the Prophet)
b.
Dukain
AN
Shaiba
Fitr
b.
DRwiidl
Isn-ad- Abual
=== -Fadl
u
===
==='UthmHn
'Ari
Prophet.
Ab-u
Tufail
b.
AN
Bazza
the
al-Qdsim
--------This badith has alsobeentransmittedby Arnad.2
Discussion
Hadfth
-2-(Al-Ijarith
family
Prophet)
the
the
of
and al-Maniir supporting
Isn5d: AM DdwUd3 --- Hdr-un === 'Amr b. Abli Qais --- Mutarrif b. Tarif
Abn 1-Uasan--- Hiral b. 'Amr === 'All --- Ile Prophet.
Discussion
by
by
is
declared
b.
trustworthy
Harun
al-Nas57 and acceptable
al-Mugh7ira4
AbU D5wUd.
'Amr b. Abi Qais is acceptedby Abli DAwu-d,but al-Dhahab! says about him,
"5
"He is truthful, but speculates.
Mutarrif is a trustworthyperson.6
Neither AbU I-Ijasan7nor Hiral b. 'Amr8 are known to al-Dhahab-1.
Owing to theselast two unknownreporters,this badlithis not acceptable(bitil).
184
Hadfth 3 (People from the East establish rule for the Mahdi)
Isn5d: Ibn Majal 9=== Harmala b. Yahyli al-Migi and Mahlim b. Sald alJauhaff === Abri SMih 'Ad al-Ghaffa-r b. Dliwu-d al-Harr-an-l=== Ibn Lahli'a --'al-lidrith
&
b. Jaz' al-Zab-id-i
Jibir al-lia0ram-i --- 'Abdullah b.
AbU Zur'a 'Amr
The
Prophet.
===
Discussion
As well as Ibn LaYi'a, who is deemed unacceptable if found to be quoted by
Chapter
(cf.
3,
8),
four
'Abdulldhs
Hadith
AbU
the
the
than
presence
of
others
Zur'a 'Amr b. Jabir (cf. Chapter 3, Ijadith 64) is enough to render this badlith
totally unacceptable(b&io.
-Isd
b.
Maryam)
is
4
(Me
Mahdi
Hadlith
than
no other
IsnAd-.Ibn MdjalO--- Yiinus b. 'Abd al-A'la --- Shaffi --- Mubarnmadb. KhRlid
Anas
b.
Mdlik
Ile
Prophet.
Abdn
b.
dli
Ijasan
al-Janad-i--------Discussion
Ibis badith is declared munkar by
following
the
on
grounds:
-DhahaYill
,
185
Dhahabi remarks, "(By this,) the whole isnild is exposed and shattered"14,
isnad
AbRn
b.
fact
Sdlih by Aban b. Abli
this
that
to
the
replaces
referring
'Ayylish, who is totally unreliable.15 Moreover, it does no*tgive the name of the
it
is
Prophet,
between
Ijasan
the
so
and
mursal.
reporter
. __
jdkim has transmitted this text without the last phrase (i. e. "The Mahdi is no
othr than 'Isd b. Maryam") through a completely different isnad going back to
'Abd al-'Ai-iz b. Suhaib, who also reported it from Anas b. M! Uik. Hence, it can
last
be
Mahdi
has
been
that
the
the
phrase
regarding
concluded
not
safely
isnad
Ibn
M-aja..
the
that
all,
and
of
and ljdkim, which
authentically-establishedat
is
4a7f
(weak)
but
this
not
only
phrase,
munkar.
contains
Haffith
-6
in his Musnad18
Qais b. alIsn5d: YabyA b. 'Abd al-Uamid al-klm*iman-i
RaFl' --- AN Uala --- AbGM4 --- AbU Huraira --- Ile Prophet.
186
Discussion
is
his
AbU
dlib22.
as
shaikh,
-Dhahabli2l,
Hadith-7 ('Isd b. Maryam will pray behind a man from the Prophet's family)
Isn5d: AbU Nu'ajM23=== AbU I-Far-ajal-isbahWi --- Amad b. al-Ijusain --AbU Ja'far b. Tdriq --- al-Jid b. Nalf --- Abli Naora --- Abil Sald --- Ile
Prophet.
Discussion
Ibn al-Qayyim remarksabout this badith, "This isn7adis not authentic,but there
is a similar badlithon the authority of 'A! iyya b. 'Amir which is transmittedby
Ibn tlibba-nin his al4a4h. "24
Ibn al-Qayyim's verdict seemsto be correct, since two of its reporters, Abli
Ja'far b. Ta-riqand al-Jid b. Naifl are not traceablein the books of Rijdl.
is
bad7ith
All
has
by
this
that
mentioned
also
reported
I
.
.
the reporters of this isnRd are trustworthy and reliable, so this badith is
acceptable
I.
-tSuyu
187
Amad
b.
$dlih
Abu
Jalar
IsnRd:
al-Mdliki
===
===
-=
-,
--TabaCan-ii27
Mubamad b. Salama--- AbU I-WAsil --- Abul al-Siddiq al-Naj*r--- al-Hasanb.
XbU
Sa'ld al-KhudCi*--- The
Yaz7ldal-Sa'da (one of the Barfu-Bahdala) --Prophet.
Discussion
Suyup mentions this badith as being transmitted by AbU Nu'aiM28, without
by
isnAd
"In
isnAd;
his
Haithami
latter's
this
the
saying,
verdict
gave
quoting
-.,
"29
know.
I
do
not
there are a number of reporters whom
A study of A the reporters in this isnad is thus necessary in order to verify this
statement:
b.
'IqaI
b.
'Abd
Abmad
About
al-IjarrRnI, the shaikh of al-RabmRn
a)
TabardnT, AN 'Ariiba says, "He is not dependable in the matter of his
"30
religion.
b) AbU Ja'far: 'Abdulldh b. Mubammad b. 'All
trustworthy and a jjjjfq. 31
b. Nufail al-Harr5n7i, is
by
The
Salama:
b.
this
Mubammad
there
one
name.
are several reporters
c)
b.
b.
Salama
known
Mubammad
is
here
the
as
one
most probably
mentioned
'Abdulldh al-Bdhili al-IjaffWi, who is declared as trustworthy. He died in 191
AH. 32
188
IAbU
TabaCanT
and
Abdoes
Nu'aim
hadith,
but
isn5d.
36
this
quotes
as
u
giving
not
give
an
-Suy5tr
'Me above two as5n!d are given by lbrdhfi b. Mubammadb. al-Muayyid alJuwainr al-Khurdsari7i(d. 730 AH), a traditionist of the eighth century, one
going back to 'Abdulrah b. 'Abb5s through --. Baihaq! and the other through
llm5mal-tlararnainal-Juwairri,in his book entitledFard'dal-Samlain.
Al-Alb5nj37declaresthis badith to be spurious(maudii'), but he doesnot explain
the basisfor his verdict. We thereforehave to examinethesetwo asdmd,both of
b.
Yazld
but
differ
Khalid
al-Qarl,
slightly after him. The
which contain
following diagramshowsthe difference:
Isnad no. 2
Isna"n iI
Z-
Kiralid b. Yazld
I
Muhammadb. lbrWim
*4
his grandfaher
'Abdullih b. 'AbbRs
I
189
1)
T'How can that ummahperish,of which I am its first and Christ is its last Tv)
190
'Mis also supportsthe idea that a mention of the Mahdi in this adlth is a later
fabrication.
191
36 SH, 2: 134
37LJD, 5:36
38AHK, 3:359
39DHM, 1:647
40'DHM, 3:447; KZK, P. 324
41 AHK, 7:301
42 NKF, folio 327
192
193
CHAPTER FIVE
The most exhaustive and lucid criticisms of ahadith concerning the Mahdi to
have been advanced by the Orientalists are those of D. S. Margoliouth and
Wilfred Madelung. The former's article entitled "On Mahdis and Mahdism":
appeared in Proceedings of the British Academy (December 1915 issue), and in
the Encycloptudia of Religion and EthiCS2,while the latter has contributed to the
Encyclopa, dia of Islam under "Mahdi"3 and to the Journal of Near Eastern
Studies under the title of "'Abd Allah b. al-Zubair and the Mahdi. 114Both
writers view that the ahadith about the Mahdi reflect the political events
beginning with the disturbance (fltna'; ) during the fourth Caliphate and lasting
till the middle of second century.
SECTION A
D. S. MarErolioutb: 'On Mahdis and Mahdism'
To begin with, Margoliouth thinks that the concept of a deliverer, as present in
both Judaism and Christianity, must have found its way into IsIrLm,particularly
in the period of the Fitnah when the general moral and political conditions
began to deteriorate. According to him, the first person to use the term 'Mahdi'
was probably al-Mukht-ar, when he addressedMubammad b. al-Uanafiyya as alMahdi in order to achieve some of his own political ambitions; however, he
believes that the letter attributed to Ibn al-Uanafiyya which contains this word
must have been a fabrication by later historians because the word does not
appear in Ibn al-Ijanafiyya's letter to IbCalrim al-Ashtar, as recorded by alDainiir-r. it simply says, "From Mubammad b. 'Alt to lbrdh-im al-Ashtar: alMukhtdr b. Ab! Tbaid seeks revenge for the blood of al-Ijusain. Iberefore,
help him in this cause and co-operate with him - ARM will reward you in this
best
in
Hereafter.
"5
He says that al-Tabar! argued
the
the
and
also
world
with
So,
against the authenticity of Ibn al-Uanafiyya's letter to al-Mukhtdr.
according to his analysis, the most likely person to have first used this word was
Mubammmad b. 'Abdullah al-Nafs al-Zakiyya: the title al-Mahdi was used
frequently in his correspondencewith al-MansUr, the second 'AbbRsid Caliph.
194
On the other hand, Margoliouth is forced to admit that this term had been in
Umayyads.
during
He
the
the
times
of
quotesal-Sayyid al-Himyarl,
circulation
(followers
Kaysilniyya
the
of al-Mukhtdr), attributing this titie to Ibn
a poet of
he
Kuthayyir's
But
Ka'b
the
that
rejects
poet
statement
al-Hanafiyya.
al-Abbar
believedIbn al-Ijanafiyya to be the Mahdi, pronouncingit to be a fable,just like
the claims during the time of the Prophet that Ibn al-ayydd was the DajjSl.
Margoliouth then quotesanotherstory which saysthat when Ibn al-lianafiyya
intended to move towards al-Mukht7arat K&A, the latter wished to avoid his
had
been
former's
he
he
because
the
exploiting
name,so wrote to Ibn
company
believed
that
the
that the sword could not penetrate
saying
people
al-Uanafl'yya,
discouragement
from
Mahdi;
this
true
was a clear
coming to KUM.
a
Margoliouth concludesthat if this story is true, it is possible that the idea of a
deliverer (al-Mahdi) was widely-known to the peopleat that time.
I disagree with Margoliouth in his assumption that the word 'Mahdi' was not
known until after the advent of al-Mukhtdr in the second half of the first
in
the
time
the
the second
of
appearance of al-Nafs al-Zakiyya
century or at
he
ignore
by
Prophet
How
the
the
this
can
of
word
as recorded by
century.
use
Abff Ddwild and later traditionists of the third century ? Each of such
back
isnid
Prophet
to
the
through
a continuous
narrations refers
consisting of
lived
during
first
death
the
the
two
centuries
after
reporters who
of the
Prophet: the existence of these asimd shows that the abddTth,and hence this
is
It
therefore advisable to
to
these
times.
the
people of
word, were well-known
in
by
the
their
various abliffth
reporters
accordance with
scrutinising
evaluate
the way of the traditionists, as has been observed in this study.
Secondly, it is nonsensicalto challenge the use of the word 'Mahdi' in the times
because
in
letter
a
which this term was used has been
of al-Mukhtir simply
shown to be fabricated. 'Mere are a number of other sources which recorded
this term, such as Ibn Sad and Ibn Kath-ir, and they cannot be ignored.
Ibn Sa'd reports:
195
.0>'.
*,
someone preparing the way for him', as understood from the word mahhada
. I-
I-
A-r
in the foRowingstatements:
d1certainpersons shall come out from the East and prepare the way for the Mahdi"
and "who shall prepare the way for the family of Muhammad, even as the Quraish
prepared the way for the Prophet." Thus, the Mahdi is 'the one for whom the way is
prepared' (
Margoliouth further shows how such preparation materialised in the case of the
Fatimid kingdom of Egypt. Here, it seemsthat Margoliouth has been misled by the
English translations of the above two statements. Nowhere
the word
J-e'v
AV9
) used. Instead, the words
and
are used
in the first and second narrations respectively.
Margoliouth also mentions that some etymologists believe that the word 'Mahdi'
could be derived from mahd
cradle). Hence the adrth:
'ICa".
"No
in
In
the
one
spoke
any case, the adlth is itself
mean,
cradle
except
would
weak, and it contradicts the more authentic alCad-ithwhich speak clearly of the name
kunya.
I'
his
father
his
Mahdi
the
along
name
and
with
of
of
Mahdi of Sudan. He says that al-Mahdi al-Saniis! of Libya rejects the claim of
the Mahdi of Sudan, on the grounds that al-Sanusi bears the mark similar to that
his
Prophet
the
the
on
of
naevus of
shoulder. He also speaks of a man who
in
in
Bukh5ra
1887, named al-Hdrith and assisted by his commander
appeared
al-Man&i1r. It seems,according to Margohouth, that this man has heavily relied
upon a badith narrated by AbU DMid which gives these two names as a prelude
to the Mahdi. Margoliouth also speaksof a number of claimants of Mahdiyya in
However,
details
Nigeria.
these
contemporary
are not significant for this
chapter.
200
201
SECTION B
Wilfred
Madelung on 'Mabdil
Sqffid, while the second caliph named himself al-Maniar and named his
bitterly
by
'Alaw!
he
the
challenged
was
son al-Mahdi, although
Muaminad b. 'Abdullah al-Ijasan! (d. 145). He opines that the badith
flags,
by
YazId
b.
AN
(d.
black
Ziy5d
the
reported
appearanceof
about
136) in Khurdsdn on the authority of 'Abdulldh b. Mas'Ud6, reflects the
Umayyad
developments
the
the
end of
period, when the
at
political
'Abbiisids were trying to establish their rule. At the very same time,
Khdlid al-Hadhdhi (d. 141) introduced similar sayings in Basra, such as
the badith "Three men, each one the son of a caliph, will fight at your
found
have
'Abbdsids
"
He
these abddith
the
that
must
treasure ...
says
'Abd
is
hadTith
One
the
of
their
al-Malik
to
example
claim.
useful advance
Abbds
b. AN Ghunayya on the authority of 'Abdulllih b.
that the Prophet
is
the
"From
and
one on
and
al-Mahdi"7
and
al-Manfilr
us
al-Sqffal
said,
firom
"
As
for
Qd7m
is
"The
Sa'Id
Abli
us.
the authority of
which says,
is
from
Mahdi
Ka'b
hadith
the
that
the
the
al-Abbdr which shows
of
descendants of 'AbbAs, Madelung believes that it must have been
fabricated by a less well-known reporter, Yaeid b. al-Warid al-KhuzN'I.
However, he says that the tides later changed, and ab5d!th supporting the
'Alawids began appearing once again. Among such abadith were the one
Mubammad
b.
Qabtdn,
b.
'Imr5n
by
the
of
of
revolt
a supporter
related
'AbdullUh and his brother IbrWun, the report of 'Auf al-A'rab-i (d. 146)
Ziydd
in
Basra8,
b.
AbU
1-$idd7iq
that
of
and
al-Nffjf
on the authority of
from
the progeny of the
Baydn in Raqqa, which spoke of a Mahdi
father's
be
Mahdi's
the
that
Prophet. Similar ab7ad7ith
name
would
showing
'Aim,
by
father,
Prophet's
the
as reported
and
the same as the name of
line
family
Ijasan
b.
he
be
the
through
that
of
would
the one which shows
'Ali-, as reported by Shu'aib b. Kh5lid, were fabricated to advance this
revolt.
'Me abadith in favour of a Mahdi from the progeny of Ijusain b. 'All
including
'AbdullRh
b.
by
of
reporters,
a number
were also circulated
Lah-Pa al-Mig! (d. 155) who reported on the authority of 'Abdulldh b.
'Amr b. al-'As9. He was also responsible for the badlith which speaksof a
from
East
lead
SRlib
b.
the
Shu'aib
and pave
an army
who would
certain
Mahdi.
Artat
b.
Similar
for
through
came
althe
reports
the way
Mundhir (d. 163) in Hims and through AbU Bakr b. Maryani (d. 156) in
Damascus. Madelung believes that all such narrations which portray the
Sufyffnf, a rival of the Mahdi, his devastation of Kiifa and his final defeat
black
flags
from
b.
$Nlib,
the
the
Shu'aib
hand
to
came
whom
the
of
at
East and the yellow flags from the West, were simply an expansion of the
Furthermore,
Mahdi.
the
there
were
predictions
about
the
about
ahadith
killing of al-Nafs al-Zakiyya and a pledge to be taken in allegiance to the
Mahdi in Makka which failed to materialise. In addition to that, a
.,
Mahdi
Jerusalem
Syrian
the
as
a
of
ruler
of
speak
reports
number of
between
forty
for
twenty-one
he
of
and
years.
a period
would rule
where
Madelung therefore concludes that room for another Mahdi was needed,
204
Constantinople
the
time,
the
of
conquer
at
end
and
appear
who would
However,
his
descent.
Jesus
opposition to this idea is seen
support
after
b.
Moammad
Kh5lid
in
badith
the
of
al-Jundf, who reports
clearly
trough Hasan al-Basii from Anas b. Malik that the Mahdi is none but
'Is! b. Mryam'O. Tis hadlith is reported by Ibn Maja but rejected by alNas5T and Ibn al-Qayyl:m. Some scholars, in order to harmonise the
in
'Mahdi'
hadith,
interpret
the
above
mentioned
as
contradictory abidlith,
the one who spoke in his mahd (i. e. cradle): a meaning which fits 'Isff b.
Maryam.
Madelung reiterates that belief in the Mahdi had little significance as
in
Muslim
Bukhffri
topic
this
their
transmitted
abddlth on
nor
neither
it
Muslims
did
the
among
gain a popular support
collections, although
because traditionists such as Abmad b. 1janbal and the compilers of the
four Sunans did transmit them. Under the sub heading, 'Later
development', Madelung quotes , TabardnT, -1jakim and , Baihaq-i,
Mahdi
be
the
that
these
transmitted
would
ah9d1th
and
emphasised
who
y
behind
former,
latter
Jesus
the
the
praying
showing
contemporary of
in
(d.
363)
Manjqib
I-Hasan
by
AbU
al-Shifi'r.
al-Abuff
as mentioned
Not only this, but a numer of actions attributed to Jesuswere shown to
Constantinople
in
his
Mahdi,
to
to
the
of
conquest
and
addition
apply
Rome, as reported by AbU Nu'aim al-IsfahffnT(d. 458). Madelung points
(d.
671)
'Abdullh
Ibn
Abil
the
to
al-Qurtub!
and
of
writing
also
Wst
Khald9n, who spoke about the Mahdi of the
to appear at Massa,
followed
by
be
held,
first
the second pledge at
the
pledge would
where
Makka,., He would also be the conqueror of Andalusia. Madelung
believes that some of these expectations were attachedto Ibn T"Urnart (d.
522), but that the door was left open for the one who would conquer
Andalusia. Madelung concludes that later scholars such as YUsuf b.
Yabya al-Maqdis-i (d. 658 AH), al-Suy-ut-i(d. 911) Ibn tIaJar al-HaithamT
(d. 973) ignored these developments and tried instead to harmonise the
contradictory a7adlith.
believe that both the Mahdi and the Messiah will follow the Hanaff school
of thought, as reported by Makhd9m al-Malik al-Hind! but strongly
refuted by MullI, 'Aff al-Qarl.
Another objectionwas that one hadith placed the Mahdi in the middle of
Al-Ghanji
Mahdi
Messiah
Ummah
the
that
the
the
end.
this
at
replied
and
he
his
but
in
that
the
so
great
age
was
would reachthe times
middle,
was
IsIdm.
last
Messiah,
to
the
caller
of
The Sh-Vite doctrine ws supported among Sunni scholars by Ibn alSabbdg al-Wlikif (d. 855), SulaimRn b. Ibrahim al-QandGzI (d. 1294),
Ari b. 'IsA al-Arbiri (d. 692), and by Ufi- scholars in general as pointed
Among
$adr
458).
(d.
by
Baihaq!
',
such scholars were
ad-Din
out
IbrWirn al-Ijamawr (7th century) and the Egyptian scholar al-Sharan-i (d.
in
1030
Mahdi's
958),
the
that
appearancewouldbe
who predicted
around
AH, in accordancewith the saying of a certain 'Ifalqi, Shaikh Ijasan, who
'ArabF.
'Me
Egyptian
Ibn
Mahdi,
have
to
the
to
according
met
claimed
'Arabirs
(d.
1206)
Ibn
Shaikh
claim while
refuted
al-Sabblin
scholar,
1275),
defended
(d.
Uasan
around
al-'Adaw-i al-HamzdwT
another scholar,
Ibn 'Arabi-, saying that $Tafifscholars were the people most fit to
however,
did
He
Prophet.
the
agree,
the
not
with
abRdIthof
understand
birth
Mahdi's
be
but
by
date
that
the
would
the
speculated
al-Sharam,
set
in 1255 AH by adding a thousand years to the birth date of the twelfth
Imam, as al-'Adaw-i held that the Mahdi would be a descendant of the
from
differ
he
In
the
ImAm.
to
this
general
managed
way,
eleventh
SITites.
the
position of
The Fa4imidshad no hesitation in declaring the founder of their regime to
be the Mahdi, although they reserved some of his attributes for later
fulfil
They
Mahdi
in
them.
the
of
could
all
attributed
not
case
caliphs
Imdm,
the
to
these
seventh
al-Qa'im,
who was
characteristics
many of
expected to appearat the end of time.
The Zaidiyya did not give much emphasis to this belief in the Mahdi.
One of their factions, the JIIriTdiyya, believed in the return of Mubammad
b. 'Abdullah al-Nafs al-Zakiyya and Mubammad b. QRsim Iibib alTalikan (d. 219) or Yoy'-a b. 'Umar (d. 250 AH). One of their Imims,
t1usain b. al-QRsim al-'IyRn! (d. 404), claimed to be the Mahdi, whose
followers,
known
his
by
had
been
asUusainiyya, until the
expected
return
belief
insignificance
Zaidiyya
The
this
the
of
among
eight century.
demonstratedby the fact that Sayyid al-Ijumaidffn (seventh century), one
b.
he
be
but
Uusain
Mahdi
did
to
the
al-Qdsim
their
recognize
writers,
of
did not prefer him above any of the other Zaid! Im5ms.
generations with much greater accuracy than the poetry of Ijassin ? Once
the term is known to have been used by the Prophet himself, there is no
need to hunt for it in a later period like that of the second civil war, as
Madelung does. The fact that the title 'Mahdi' was applied to a number of
persons such as Mubammad b. al-Uanafiyya, Mlisd b. Tal]a, 'Umar b.
'Abd al-Az-iz and some Ummayyad caliphs simply shows that the title had
acquired much importance; there is no doubt that this prompted various
factions to further elaborate on the concept of the Mahdi to suit their own
circumstances.
"11
in
belief
Mahdi.
popular
from
have
been
twenty
selected
various collections,from that
and
abddith
later
Nu'aim
b.
Ijamm5d
traditionists.
to
some
of
I agreewith Madelungthat therecould have beendubiousmotives on the
fabricated
details
factions,
such
who
as would show their
part of some
instead
Mahdi,
but
be
the
to
chosen personality
of rejecting all the
narrations, we should adopt some scholarly criteria by which we can
from
the unacceptableones.
the
aVad7ith
separate sound,acceptable
Let us take for examplethe badith of 'Abdulldh b. Mas'Ud through Zirr
b. tlubaish, which speaksof the appearanceof a man from the family of
the Prophet at the end of time, as transmitted by Nu'aim, b. HammRd12,
Abmad, -. Tirmidh! and Abli Ddw-ud. Madelung declares it to be a
fabrication by Ziff b. Hubaish becausehe was known for his loyalty to
only
'Alawids. Ibis is the
reasonfor which he rejectsthis badlith. Should
'Alawids
the
that
then
everyone
supported
was guilty of
who
we
suppose
fabricating abddlthin their support ? 17hereare no indications of favour
towards the 'Alawids in the tarjama of Ziff or 'Aim b. Bahdala alKUfi-13,neither are there any disparagingremarksabout him. So instead
of speculating, it would be better to rely upon the verdict of the
traditionists,who havedeclaredthis badlithas basanbecauseof its various
as!FnFd.
Madelung also declaresthe badith, "God will give him successin a single
fabrication
because
it
be
to
a
was reported by IbCah-im --- his
night"
his
father,
'Alf.
father, Mubammad b. al-Ijanafiyya
If
such a
--narration is to be doubted becausefamily members transmitted it, then it
could also be given credencebecausemembers of the same family would
take pride in honestly preserving the narration.
We cannot deny that the traditionists were very aware of such a
found
his
faction
If
to
a reporter was
support
possibility.
vehemently or
join
it,
he
be
fabricating
in
to
would
suspected of
call others
narrations
favour of his group. The narration from Mubammad b. al-klanaflyya in
Kitab al-Fitan of Nu'aim b. Hamm5d is a good example of such a spurious
Abb5sids
badith. 14 In this badlith,the
are condemned and the advent of a
Mahdi after their rule is predicted. I judge this bad1thto be 'unacceptable
'because of the ambiguity surrounding one of its reporters, Abff YUsuf
AN
inclination
towards
al-Bait on the part of
al-Maqdis! and an extreme
Fitr b. Khallifa. 15
Madelung seemsto have agreed with the traditionists' course of criticism
in declaring the badfth, "A people from the East will pave the way for the
Mahdi"16 to be spurious because of 'Abdulldh b. Lahl'a, the Egyptian
judge. It has been declared unacceptable because of Ibn Lahia, who
from
disparaging
the traditionists, and also because
remarks
earned many
209
of his shaikh, known as 'Amr b. Mir al-HaOrami. Ibn Lah7i'a says about
him that whenever he saw a cloud he used to remark, "This is 'All who
passed in that cloud."17
REFERENCES
FOR SECTION B
I W. Madelung:EJ.
2 W. Madelung:JAE. S.
3 cf. Part 1,Ch. 2 andPart H, Ch. 3: jIadTth101.
4 cf. Part 1,Ch. 2 andPart 111,
Ch. 3: Vacffth69; Part 1, Ch. I andPart H, Ch. 2:
HadIth 13.
Ch.
3:
IjadIth
79.
H,
Ch.
2
Part
Part
I,
and
cL
6 cf. Part I, Ch. 2 andPart H, Ch. 3: IjadIth 33.
7 cf. the discussionunderIjadith 18,Ch. 3, Part H.
8 cL Part 1, Ch. I and Part H, Ch. 2: U&Uth2.
9 cf. Part I, Ch. 2 and Part H, Ch. 3: Uadith 93.
10cL Part 1,Ch. 3 andPart II, Ch. 4: Ilacffth 4.
11 W. Madelung:EJ., p. 1234.
12 cf. Part I, Ch. 2 andPartH, CM: UadIth 87.
13 ibid.
14cf. part 1,Ch. 2 andPan II, Ch. 3: IjadIth 10.
15 Part II, Ch.3: Uadith 10.
16 cf. Part 1, Ch. 3 andPart II, ChA Vadith 3.
17 cf. Part H, Ch.3: Ijaffth 64.
18 Qur.tUbPTadhkira, p.617.
..
19 Ibn Wrab-rAl-Futlipt al-Makkiyya,p. 115.
20 ibid, p. 117.
21 ibid, p. 108.
212
SECTION C
Wilfred Madelung on the Had-ith of Umm Salama
Quotedbelow is Madelung'sversion of the badifthof Umm Salamain his
AI-Zubayr
MAE%
MUM
b.
"'Abd
the
and
article entitled
In the chapter on the Mahdi of his Kitilb al-Sunan, AbU DHwiid
Prophet
following
the
the
on the
prediction of
al-SijistWi quotes
Salama:
Umm
his
wife
authority of
death
difference
77here
the
of a caliph,anda manof thepeople
after
a
arise
will
Mecca
Then
forth
fleeing
Mecca.
Medina
the
to
of
some
of
people
will go
of
his
They
in
him
him
to
will.
rise
revolt
against
will
andwill make
will come
An
be
him
between
Rukn
Maqa-m.
the
to
expedition
will
and
allegiance
pledge
Whim)
(yukhsafu
in
from
Syria
but
be
him
the
swallowed
up
will
sentagainst
desertbetweenMeccaandMedina. Whenthepeopleseethis,the righteous
Iraq
(adib)
Syria
(abdNo
the
the
troops
of
will cometo
of
people
and
of
men
him andpledgeallegiance
to him. 17hereafter
a manof theQurayshwill arise
Kalb.
He
are
of
will sendanexpeditionagainstthem,
uncles
maternal
whose
but they will defeatthem. 71is will be the expeditionof Kalb, and the
disappointment
will be for thosewho do not witnessthe spoilsof Kalb. He
Sunna
divide
to
the
them
the
according
and
act
among
then
of their
wealth
will
Prophet.lsl1mwill settledownfirmly on theground(yulqrbi-firdnihi ild 1die,
Muslims
He
the
then
and
will prayover
years
and
stay
seven
will
aro).
him.1
The verdict on this badith has already been given2: that the isndd of 'Abd
isnad
AbU
Ddv;
is
Ud
the
of
whereas
contains an
mursal,
al-Razzdq
in
isnad,
appears
another
and that this
unknown authority whose name
badith is not apparently related to the subject of the Mahdi. MUSliM3
is
different
has
five
text
asRnId
and authenticallywhich
gives a similar
Mahdi.
is
but
the
the
subject
of
concerned
with
also not
reported,
However, Madelung discusses this badfth4 at great length, treating it as
'Abdulldh
favour
in
b.
by
form
of
al-Zubair
of war propaganda
some
'Abdulla-h b. al-Hdrith b. Naufal, the person unnamed in the isndd of AN!
The badith contains a prediction about the sinking of an
DMid.
Allith.
House
Madelung
it
holds
before
the
that
of
reaches
expedition
for
did
true
the
expedition which came to
come
this
not
prediction
when
left
Qatdda,
b.
this
'Abdull5h
the
of
reporter
narration,
al-Zubair,
assault
its origin obscure by omitting the name of the person from whom his
his
it.
In
leave
I-Khalil,
Aba
the
to
the
took
opinion,
motive
was
shaikh,
future
fit
to
occasion such as the coming of the
any
prediction open
213
215
5) Ile death of Hafsa and 'A'isha before the times of Ibn al-Zubair
Ldith
known
Ibn
time
than
that
this
that
was
at
an
earlier
of
alconfirms
Zubair. Hafp died in 41,47 or 50 AH at the latest12,whereas 'A'isha
died in 56,57 or 58 AH. 13 This is how 'Abdulldh b. Safw5n heard this
badlith from tlaf4a as well; Ibn Uibbdn includes him among the
Companionswhereas other traditionists,count him among the reliable
14
Successors.
After narrating this had-ith,Muslim addedthat the reporter said, "I bear
bear
lie
Hafsa
I
did
did
Hafsa
that
that
about
and
witness
not
you
witness
"15
Prophet.
lie
the
about
not
6) Madelungtotally rejectsthe conceptof the "sinking of the contingent"
by either regardingit as a later fabrication or by metaphoricallyapplying
216
218
REFERENCES
FOR SECTION C
ild
Zaw0d
Maima'al-Zawdid
Manbaal-Fauia-Id,
316.
7:
wa
-Haitham-i.
_.
7.
HaithamT.Kashfal-Astar 'an ZawXid al-Bazz&, 4: 115, Uadilh No. 3328.
8 Qur7n, 2: 156, meaning "We belong to All1h and to Him we return." This verse is
commonly said at the time of distress,bad news or a calamity.
9 Al-Haitham7r Maima'al-Zaw0d, 7:316.
10the numbering is mine.
11Ibn'Abd al-BarT:AbIsd'jb, 4:358; Mustafa-Muhammad al-RafP 'Unwffn alNijilbah, p. 201.
12 ibid, p. 203.
13 ibid, p. 202.
14 DHN, 5:265.
15 MS, op. cit.
16 Ibn Katldr: Al-Bidjya wa al-Niydha, 6:236.
17 Ibn al-Atrir: Usud al-Ghaba, 3:207.
18 Ibn Sa'd: Al-Tabaolt, 5:24.
19 Ibn 'Abd al-Barr: Al-IsWilb, 2:272 - HTH, 5: 180.
20 HL, 4:42.
21 AHK, 6:53; ND, p. 167.
22 Madelung, p. 305.
23 sura al-Q4q, 28: 81.
24 ibid.
219
CONCLUSION
Mahdi
the
about
marfa':
mauqlif.maq.tri':
Total:
16
3
3
22
Inauthentir,ah5d-ith
the Mabdi
-about
4a'Tf.
.
':
mau4i!
109
Total:
119
10
TOTAL:
146
221
1. He will certainly appear. Even if only one day or night were left of
this world, AIM would prolong it to enable him to appear.1
Mahdi.
by
These
be
defeated
later
the
narrations suggest that the
would
Sufy5m
Mahdi
be
during
the
the
to
the early
and
of
appearance
were
'Abb5sid period. One narration claims that the Sufydn'i would be a
descendant of Khdlid b. Yailid b. Ab! Sufy9n, and appear in
Damascus.18He would appear after the death of the seventh 'Abb5sid
Caliph'9, who would have died in Riqqa after staying there for two
20
The
SufyAn-1
tyranny
terror.
of
and
after
a
reign
years,
would
devastateKufa and massacrethe people of Madma, until his contingent
by
Makka,
Mahdi
the
the
near
earth
where
was to
were swallowed
21
Mahdi
The
would appear seventy-two months after the
appear.
22
Sufyin!
be
in
SufyAnj.
The
the
would
captured
appearance of
Jerusalem and put to the sword in DamascuS.23
his
The
Kalb
They
inclined
supporters.
were
person.
towards him he showed his liking for theM. 25
Dhahab-icontinues,
The mention of black flags coming from the East, particularly from
Khurdsffn,can easily be interpretedas referring to the beginnings of the
'Abb5sid movement,which had roots in Khufa-sdnand was led by a man
28
AbU
Muslim
al-Khur4san-i.
called
One cannotignore the role of Ka'b al-Ahbdr,who was a Successorwith
have
been
background.
Fourteen
Jewish
narrations
attributed to him,
a
in which he tracesthe origins of the name"Mahdi" to the belief that he
bring
hidden
the original Taurdt (Torah)
to
matter
and
will
will guide a
Antioch,
from
(Gospel)
Jews
InjTI
thousand
on
seventy
which
will
and
Ka'b
in
IsMam.
Mahdi
the
traces
the
genealogy
also
of
embrace
various
back
'Abbiis,
Prophet,
F-ajima,
the
the
to
to
the
uncle
of
narrations
daughter of the Prophet, and to another personality whose ancestors
225
is
himself
Ka'b
far
Yemenites.
How
responsiblefor thesevarious
were
is
be
to
established.
narrations yet
Ilere can be little doubt that such narrationswere attributed to famous
b.
Mubammad
al-Ijanafiyya, 'All b. AbTiralib and
personalitiessuchas
'AbbRs in order to provide a sound basis for them. The historical
during
Umayyad
'Abbdsid
the
took
place
and
periodsseem
eventswhich
to provide the backgroundfor such nan-ations. This does not mean to
Mahdi
is
fictitious,
however,
the
the
that
entire
concept
of
say,
as
Wilfred
S.
Margoliouth
Madelung. There are
by
D.
and
suggested
Mahdi
that
the
the
show
aliNdith
which
concept
of
was
enoughauthentic
familiar to the Companionsof the Prophet. However, as seen in the
description above, this concept was of a general nature, but many
later
by
added
various reporters, each
specific characteristics were
East
his
'Mis
Mahdi
depicted
time.
the
the
to
was
why
of
was
according
in such different terms from the Mahdi of the West, and also accounts
for the different portrayals of the Mahdi among the Sunn-isand the
SId'ites.
We have thus seen how the authentic abddlth are characterised by
by
the
are
characterised
others
predictions,
while
relatively general
detailed propheciesgiving specific names,places, incidents and even
dates,and by mutual inconsistencies,leading to the suspicion of their
being fabricatedaccordingto the religio-political circumstances.One of
the findings of this study,that the Mahdi is due near the end of time as a
for
b.
leaves
'Is5
Maryam,
no
room
speculationsthat
contemporaryof
the Mahdi could have appearedduring the 'Abb5sid period; the Mahdi
is yet to come.
226
2 Nu'aim. b. Hammid (Part I, Ch. 2& Part H, Ch. 3): ' Hadith 87
3 "Abd al-"
(Part I, Ch. I& Part 11,Ch. 2): IjadTth 2,5; Nu'aim: Ijadith 92;
Later waditionists: Uaffth 1.
4 Nu'aim: IjacUth 99.
5 Nu'aim: IjacUth 79.
6 'Abd
5;
Nu'aim: kladith 8 1.
Uadith
al-Razziq:
7 Nu'aim: Ijadith 74,77.
8 'Abd
al-Razz7aq:Uadith 2,8; Nu'aim: Uadith 74,75.
9 'Abd
al-Razziq: ]Uadith2.
10 Later traditionists: IjaclIth 8.
11 Nuaim: IjaclIth 77.
12 'Abd al-Razzlq: UaXth 2,5; Nu'aim: Uadith 75,104.
13 Nu'aim: Ua(ffth 82.
14 'Abd al-Razzliq: 11adithI15 'Abd al-Razz5q: Uwffth nos. 6,9,10,11.
16 Nu'aim b. Uammdd: Uacffth 121.
17
e.g. Later Traditionists: Ija(ffth 11; cf. InUWuction, SectionD, claimant no. 2.
18 Nu'aim: Uadith 2 1.
19 Nu'aim: Ijadith 8.
20 Nu'aim: Ijadith 28.
21 Nu'aim: Hadith 3 1.
22 Nu'aim: iladith 32.
23 Nu'aim: ilaclIth 65.
24 Al-Tabari.: TarM, 9:243 (Urdu ed.)
25 DH, 9:284
26 In al-AtVir. At-K&dl, 6:249
27 DHN, 9:285
28..
8:
34.
-Tabad,
227
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KITAB AL-FITAN
b. HAMMAD
by NUIAIM
Photocopy
British
of last
Manuscript.
folio,
;'
KITAB
AL-FITAN
b. HAMMAD
by NUIAIM
Photocopy
of
Effendi
Atif
title
the
manuscript.
cover
KITAB AL-FITAN
by NUIAIM b. HAMMAD
Photocopy
of
Effendi
Atif
the last
manuscript.
folior