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However, due to its incompatibility with all the other authentic traditions, they need to berejected and not taken into account. In other words, if it is not possible to esotericallyinterpret them so that they come in agreement with all other traditions, like the ones whichexpress the name of Mahdi to be Ahmad or his father's name to be the same as the name ofthe Holy Prophet's father or that he will be from the progeny of Abu Muhammad Hassan Zakiand not Abu Muhammad Hassan Askari, are all to be rejected. Moreover, as far as researchshows, such traditions are few in number and what is generally known is that they have beenturned aside.It is possible to say that the first point (i.e. Mahdi's name) may have sprung 2‐The author ofArf‐ul‐wardi on Page 85 narrates from Abul‐Hasaan Muhammad‐ibn‐Hussein ibn Ibrahim ibn‐Aasim Sahri that he too has acknowledged the authenticity of the traditions about HazratMahdi (A.S.).3‐Suyuti writes: According to Bukhari and Muslim a tradition can be considered to be a truetradition if its transmission leads to one of the famous companions where two people narratefrom him. Thereafter he says: 'This is the first measure of correctness and such kinds oftraditions do not exceed even one thousand. Al‐Haavi‐ L‐Fatavi Page 114.due to the traditions specifying that the name of Mahdi is the same as the Holy Prophet'sname. Then it was thought that by the Holy Prophet's name is meant Ahmad; although whatwe derive from the diffused traditions is Muhammad. Similarly it is believed that the secondand third points too have been forged and shortly you shall come to know of its details andfacts.The point, which we are compelled to mention in this regard is that a few traditions of thefirst and second parts (apparently one or two traditions) comprises such contents that itnecessitates their rejection and history as well as examination of such traditions will testify totheir falseness. The fixed principles in the code of fundamentals stipulates that whenever atradition includes some sentences where each one possesses independence or conveys itsown meaning and the general consensus rejects a part of them, the very sentence has to bediscounted and the rest of the tradition is to be kept. Although Faazel Farid Vajdi Afandi, theauthor of 'Da'eratul‐Ma'aref' (a Sunni scholar) has repudiated this principle and considers itincumbent to cast away the full tradition, we, too, shall agree with him (although our opiniondiffers) and disregard such traditions. The remaining traditions will be sufficient enough toprove our point.Presented by http://www.alhassanain.com & http://www.islamicblessings.com