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Hazrat intends to say by this statement is that Mahdi's name is the same and similar to his name."Thus the above statement reveals the truthfulness of this statement that Mahdi is someone otherthan Isa‐ibn‐Maryam (A.S.). Besides, even if we assume this tradition to be correct, we cannottake it in its apparent form. Rather, we should resort to its esoteric interpretation, since we havenot found any reason for giving up those genuine traditions which are in opposition to thistradition and perhaps its esoteric interpretation may be like the esoteric interpretation of22 fromthis angle that a part of the wordings of the two traditions are near to each other and the numberof such traditions are numerous. Thus rejection is not the factual aim so that we may concludethat Mahdi is the same as Isa‐ibn‐Maryam. Rather, it should be said that this sentence has come inhonor of Hazrat Mahdi and / or Isa or perhaps it might be having some other interpretation.'Author of "Yanabi‐ul‐Muwadda" on page 434 says:'Indeed the fabrication of this tradition from Ibn‐Khalid is apparent from various aspects: ‐Firstly, if this tradition was correct then the oppression and cruelty which was prevalent duringthe time of Yazid and Hajjaj should have increased manifold and until today there should have notremained any goodness in this world. However, after the afore‐mentioned period, that is from thetime of Omar‐ibn‐ Abdul Aziz and the Abbasside Caliphs up to now, peace and goodness has beensettled by the Grace of Allah.Secondly, before the appointment of the Holy Prophet (S.A.W.A.) to the position of Prophethood,the subject of Mahdaviyat was not prevalent among the Arabs so that it could possibly reject thissaying (there is no Mahdi but Isa‐ibn‐ Maryam).Thirdly, God has hinted about Mahdi in many verses of His Book and as such the Holy Prophet toohas given glad‐tidings about him to his followers just as the previous Prophets (AS.) had givenglad‐tidings to others about the coming of our Prophet and the circumstances concerning Mahdi. Ihave collected and mentioned these glad‐tidings in a book entitled "Mashreq‐ul‐Ekwan". (End) 22‐"For the one who 13 a neighbor to the mosque there is Do Salat except in the mosque." Itsesoteric interpretation will be as such: If a person does not perform his Salat in mosque his Salatwill not be a perfect one and not that there is no Salat for him at all.What we can derive from the sayings of these great men in reply to the afore‐ mentionedtradition is the following: ‐Firstly, it is a fabricated one; secondly it is null and void and hence weak; thirdly it is contradictingthe widely transmitted tradition and fourthly its actual interpretation differs from its apparentmeaning.Presented by http://www.alhassanain.com & http://www.islamicblessings.com