| The definitive statement Regarding our suspicion in the case of Imam Al-Mahdi

|

6

|

If we try to get closer to the meanings of the hadiths, what caused doubt in this matter is the issuance of this ruling by Abu al-Dardaa' - and it is from the Quran - the end result is reading the Quran with meaning, which supports this: (Abu al-Dardaa' recited to a blind man: "Indeed, you will not make the blind [man] find his way, nor will you make the deaf hear the call, when they turn away in aversion." (33) [20] He said: "O Allah, I am sorry for the blind man." He turned away from him, and he was not able to bear it, so he said: "Say: 'I am sorry for the blind man.' So he recited it for the blind man.") [21] Al-Zuhri said: "And with this, it is inferred that changing a word for another word is permissible if it conveys its meaning." [22] Al-Qurtubi said: "He understood and criticized it, and said: 'Abu al-Dardaa' was only doing this as a form of seeking refuge until the Lord accepted his prayer.'" [23]

Al-Bukhari said: "Even if Al-Qurtubi says that it is permissible to change a Quranic word for another word, is it permissible to change the word 'al-dhalla' for 'al-dhalla' in Surat al-Baqarah?! As for this, in our view, it is extreme disbelief and outright polytheism!?"

Ibn Hazm mentioned a narration from Abu al-Dardaa' that he replaced the word "al-dhalla" with "al-dhalla". He then narrated with his chain of transmission from Ibn Wahb: "I said to Imam Malik: 'Do you think that he should recite it like that?' He said: 'I do not see anything wrong with that.'" Ibn Hazm said: "And this chain of transmission is sound. And whatever Malik disagreed with, he did not ponder it, but rather intended..." [24]

We want those who know the project of Al-Mahdi to support it or prevent it, but we want to emphasize that the meticulousness in narrating hadiths is not easy, and it is also impossible. Thus, you see the correctness of what Malik or Al-Zuhri went to, and that it is permissible to speak it, but rather some of us, when they claim meticulousness in narrating hadiths, they are not like the ignorant ones who speak of the Quran. Therefore, the hadiths should be meticulous with what Malik narrated from the Quran. And despite Imam Malik

20 [Al-Baqarah 43-44.] 21 Tafsir al-Tabari (21/53). 22 From Tafsir al-Kashshaf (4/281). 23 See Tafsir al-Qurtubi (16/149). 24 Al-Ahkam by Ibn Hazm (4/559).