Imam `Abdul Qadir Ibn Badran Ad-Dumi, may Allah be pleased him, goes on to say:
Explaining the States of the Ahadith which are deduced by Imam As-Saffarini as proof of the compulsory belief in the appearance of the final Imam, the Pure and Eloquent Arab, Muhammad Al-Mahdi
Imam As-Saffarini stated:
It is authentically narrated from the Prophet, peace and blessings of Allah be upon him, that he said (meaning in regard to the reality of the Mahdi), “He shall have the same name as mine and his father shall have the same name as my own.” This is collected by Abu Nu`aim from the Hadith of Abu Hurairah and the exact wording is that the Prophet, peace and blessings of Allah be upon him, said, “If there did not remain but one day for this earthly life, Allah would have lengthened that day until a man came from my Household. He shall have the same name as mine and his father shall have the same name as my own. He shall fill the world with righteousness and justice just as at that time it shall be filled with oppression and tyranny.”
This was collected by Imams At-Tirmidhi, Abu Dawud, An-Nasa’ii, Al-Baihaqi and others from the narration of `Abdullah ibn Mas`ud. And in one narration from the hadith of Ibn Mas`ud also is the wording, “The earthly life shall not end until a man from my Household takes rule and he shall have the same name as myself and his father’s name shall be the same as mine. He shall fill the Earth with justice and righteousness just as at that time it shall be filled with tyranny and oppression.” This was collected by Imam At-Tabarani in Al-Mu`jam us-Saghir.
Imam At-Tirmidhi collected the same hadith but with the wording, “Until a man from the people of my Household shall take rule over the Arabs.” Imam At-Tirmidi said, “This hadith is authentic and sound.” Likewise, Abu Dawud narrated this in his Sunan and Ibn Mas`ud also narrated an attributable hadith, “The name of the Mahdi is Muhammad.” And in the attributable hadith of Hudhaifah is the wording, “His name is Muhammad ibn `Abdullah.”
I would like to say that the discussion mentioned with him has two statements:
Firstly, these Ahadith on the Mahdi are bearing a striking similarity to the methodology sought as evidence by the people of this understanding and the chain of transmission is not devoid of flaw.
In relation to the hadith of Ibn Mas`ud, this was collected by Abu Dawud in his Sunan, At-Tirmidhi in his Jami`, both of which come through chains of transmission that all centre and revolve around `Asim ibn Bahdalah.
The scholars of analysis and criticism have spoken about `Asim. Imams Al-Bukhari and Muslim did not use anything from him but instead used a contemporary besides him. This man – `Asim ibn Bahdalah – is known as Ibn Abin-Nujud. It is either the mother or the father of `Asim that bears the name Bahdalah.
The Imam, Ahmad ibn Hanbal, said of `Asim Ibn Abin-Nujud, “He was a righteous man, a recitor of the Qur’an, good and trustworthy; but Al-A`mash is better than him.” Al-`Ijli said, “There was difference about him among Zirr and Abu Wa’il and the weakness of his narration is mentioned from both Zirr and Abu Wa’il.”
`Asim only narrated this hadith from Zirr. Muhammad ibn Sa`d said, “Zirr was trustworthy except that he made many mistakes when he narrated his hadith.” Ya`qub ibn Sufyan said, “There is confusion in his hadith narration.” `Abdur-Rahman ibn Abi Hatim stated, “I said to my father (Abu Hatim) that Abu Zur`ah said that `Asim is trustworthy.” Abu Hatim said, “This is not the place for discussion of the matter. Ibn Alyah has spoken about him before. `Asim is sound but has mistakes in the memorisation of the hadith.”
Abu Hatim further said, “The place of `Asim in my estimation is one of trustworthiness and righteousness and good hadith although he is not a hafiz of hadith. There are differing statements of An-Nasa’ii regarding him.” Ibn Kharrash said, “There are things in his hadith that deserve repudiation.”
Abu Ja`far Al-`Uqaili said, “The only drawback in `Asim’s hadith is poor memorisation.” Ad-Daraqutni said, “There is an issue with his memorisation of hadith.” Adh-Dhahabi said, “He is trustworthy in recitation indeed while in hadith he is less than established.”
In the chain of the hadith from Abu Dawud is `Ubaidullah ibn Musa. Imam Abu Dawud said about him in his own words, “He was Shi`ii.” This statement was narrated from Al-Hafiz Adh-Dhahabi in At-Tahdhib. In this same hadith is also Muhammad ibn Al-`Ula.
Abu Hatim said, “He is truthful.” An-Nasa’ii said, “There is no harm in him.” This speech intends that `Ubaidullah ibn Musa is truthful but not strong in narration.
Also in this chain is Fatar ibn Khalifah Al-Qurshi. In At-Tahdhib, it is said of him, “Imams Ahmad, Yahya ibn Ma`in, Al-`Ijli and Ibn Sa`d all declared him trustworthy.” At-Tahdhib also narrated, “There are some people that also declared him weak.” The Imam, Ahmad ibn Hanbal said, “He is a transgressing Khashabi.” He meant by this that he was from the Khashabiyyah, which is a subset of the Jahmiyyah.
As-Sayyid Al-Murtada said in Sharh ul-Qamus, “The Khashabiyyah are a movement from the Jahmiyyah. This was also said by Al-Laith ibn Sa`d.”
The Khashabiyyah Jahmiyyah declare that Allah does not speak and that the Qur’an is created. Ibn Al-Athir said in An-Nihayah, “They are the students of Al-Mukhtar ibn Abi `Ubaid.” It has also been said that they are a branch of the Shi`ah. They were named Khashabiyyah on account of that when Zaid ibn `Ali was crucified they kept a piece of wood.
In the beginning of the situation, it was narrated in a hadith that Ibn `Umar used to pray behind the Khashabiyyah and the crucifixion of Zaid occurred quite a number of years after Ibn `Umar.”
Source: Al-`Uqud ul-Yaqutiyyah fi Jid il-As’ilat il-Kuwaitiyyah, pp. 79-86