The saying is clear. Regarding the case of Imam Al-Mahdi, he narrated to us: The Messenger of God prayed for us, then ascended to heaven, and we prayed until noon. He descended and prayed, then ascended to heaven, and we prayed until the afternoon. He descended and prayed, then ascended to heaven, and we prayed until the sun set. He informed us of what was and what would be, and we did not memorize it. And it is not from the list of strong, sound hadiths. These are harsh, difficult circumstances. Al-Bukhari narrated what Abu Hurayrah said about the intense hunger he experienced, which caused him to cut off his intestines and spread the hadiths as he spread the verses and the stories of the ancients. Abu Hurayrah said: "I memorized two vessels from the Prophet. I ate one, and the other I did not eat." And the two vessels are from the knowledge of the ancients. Ibn Hajar said: "The two vessels are the knowledge that was not transmitted to the companions, the princes of the caliphate, and their time. Abu Hurayrah used to conceal some of it and explain it. For example, he said: 'I took from the Prophet the leadership of the army and the emirate of the Banu al-Harith, and this was in the year sixty of the Hijrah, and the call of Abu Hurayrah was to the caliphate of Yazid bin Mu'awiyah, and they fought him in the year sixty.'" The hadiths that were narrated were from the legal rulings that sufficed them. Ibn Sa'd said: "By God, he informed us that the house of God guides or misguides, and what people believe is true." If Abu Hurayrah's neck was threatened with being cut off and he was in dire need, how can Abu Hurayrah's chains of narration of the hadiths be considered? Indeed, we are waiting for it to be more advanced and closer to the caliphate that matches the methodology of the prophets, and it is like a weak hadith. And it is close to the observer!