and the only Mahdi (after Muhammad (ﷺ)) is ‘Eisa bin Maryam.” Or in other narrations there is no Mehdi except Isa
[Ref: Sunan ibn Maajah (4039); Mustadrak al-Haakim (4/441); Hilyatil Awliyah (9/161); Jami` al-Bayan al-`Ilm of Ibn Abdil Birr (1/155); Tareekh Baghdeed lil Khateeb (4/221)]
Status : Overall hadeeth is weak due to weakness in the chain, however the last part i.e this part is rejected alltogether
It’s sanad : حَدَّثَنَا يُونُسُ بْنُ عَبْدِ الأَعْلَى، حَدَّثَنَا مُحَمَّدُ بْنُ إِدْرِيسَ الشَّافِعِيُّ، حَدَّثَنِي مُحَمَّدُ بْنُ خَالِدٍ الْجَنَدِيُّ، عَنْ أَبَانَ بْنِ صَالِحٍ، عَنِ الْحَسَنِ، عَنْ أَنَسِ بْنِ مَالِكٍ
Weakness :
1) الْحَسَنِ (hasan basree) is a muddalis and he is narrating this from `an without affirming the tasreeh of his sama
2) مُحَمَّدُ بْنُ خَالِدٍ الْجَنَدِيُّ is Majhool (See: Taqreeb at-tahdheeb (5849) and Hafidh zubayr `ali zaee said in his tahkeeq of ibn majah (4039) that his tawtheeq from Ibn Ma`een isn’t proven and there is a difference of opinion in this attribution .
Imam Hakim rahimahullah as mentioned in tareekh ibn `asakir (47/517) and Bayhaqi as mentioned in (بيان خطأ من أخطأ على الشافعي للبيهقي – 296) said he is Majhool. this is what Imam bayhaqi quoted after mentioning this narration from yahya that its munkar
عِيسَى بْنُ مَرْيَمَ هَذَا الْحَدِيثُ بِهَذَا الْإِسْنَادِ مِمَّا أُنْكِرَ عَلَى الشَّافِعِيِّ، وَقَدْ أبنا أَبُو عَبْدِ اللَّهِ الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ فِنْجَوَيْهِ الدِّينَوَرِيُّ، ثنا طِغْرَانُ بْنُ الْحُسَيْنِ، حَدَّثَنِي مُحَمَّدُ بْنُ عَلِيِّ بْنِ إِسْحَاقَ الْمَرْوَزِيُّ بِقِرْمِيسِينَ، ثنا عُبَيْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عِيسَى الْمَرْوَزِيُّ، سَمِعْتُ أَحْمَدَ بْنَ [ص: 299] سِنَانٍ يَقُولُ، كُنْتُ عِنْدَ يَحْيَى بْنِ مَعِينٍ جَالِسًا فِي مَسْجِدِهِ فَدَخَلَ عَلَيْهِ صَالِحٌ جَزْرَةُ، وَأَقْبَلَ عَلَيْهِ يُذَاكِرُهُ حَتَّى ذَكَرَ الْحَسَنَ عَنْ أَنَسٍ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَا مَهْدِيَّ إِلَّا عِيسَى» قَالَ: بَلَغَنِي عَنِ الشَّافِعِيِّ أَنَّهُ رَوَاهُ، وَالشَّافِعِيُّ عِنْدَنَا ثِقَةٌ قَالَ الشَّيْخُ: وَهَذَا الْحَدِيثُ إِنْ كَانَ مُنْكَرًا بِهَذَا الْإِسْنَادِ كَانَ الْحَمْلُ فِيهِ عَلَى مُحَمَّدِ بْنِ خَالِدٍ الْجَنَدِيِّ، فَإِنَّهُ شَيْخٌ مَجْهُولٌ لَمْ يُعْرَفْ بِمَا تَثْبُتُ بِهِ عَدَالَتُهُ، وَيُوجِبُ قَبُولَ خَبَرِهِ وَقَدْ رَوَاهُ غَيْرُ الشَّافِعِيِّ عَنْهُ
whereas Imam Ibn `Abdul birr has graded him as Munkar in his tamheed (23/39)
3) عَنْ أَبَانَ بْنِ صَالِحٍ – it is not proven that he heard from hasan al-basree rahimahullah directly .
GRADING OF MUHADDITHEEN ON THIS HADEETH
1) Ibn Jawzi rahimahullah after narrating this narration quotes imam an-nasa`ees statement of this being Munkar [See al-`Ilal 862/2،ح: 1447)]
2) Imam Bayhaqi rahimahullah said this narration is munkar due to Muhammad bin Khaalid
3) Hafidh dhahabi says this is Munkar (Meezan al-`Itidaal 3/535)
4) Imam qurtubi says this hadeeth is not saheeh (Tafseer qurtubi 8/122)
5) Ibn Taymiyyah says this is dha`eef (Minhaj as-sunnah 4/211)
6) Ibn al-qayyim says this is not thaabit (al-manaar 148)
7) allamah san`ani said this is fabricated (al-fawaid majmooat as-shawkani page 510)
Also, it is established and proven via tawaatur or riwayatu `aamah that isa a.s is not the mahdi. so this hadeeth, even if with an authentic sanad is rejected
