This hadeeth was narrated by Ibn Maajah in his Sunan
(4039).
Almost all the muhadditheen (hadeeth scholars) are agreed
that this hadeeth is da’eef (weak)”
It was classed as da’eef by al-Bayhaqi, al-Haakim, Shaykh
al-Islam Ibn Taymiyah in Manhaaj al-Sunnah (8/256), and Ibn al-Qayyim
in al-Manaar al-Muneef (p. 148).
Al-Dhahabi said in Meezaan al-I’tidal (3/535): it is a
munkar report.
Al-Qaari said in Mirqaat al-Mafaateeh (10/183): it is
da’eef according to the consensus of the muhadditheen.
It was mentioned by al-Shawkaani in al-Qawaa’id
al-Majmoo’ah, 127. He said: al-San’aani said: (it is) mawdoo’
(fabricated).
Al-Albaani said in Silsilat al-Ahaadeeth al-Da’eefah
(77): It is munkar.
Even if this hadeeth were saheeh – but it is not saheeh – the
meaning would be that there is no one who perfectly guided (mahdi) or
protected from sin and error except ‘Eesa ibn Maryam. This was stated by
al-Qurtubi, Ibn al-Qayyim and Ibn Katheer.
This does not contradict the fact that the Mahdi will emerge
at the end of time and that he will join forces with ‘Eesa ibn Maryam (peace
be upon him), and ‘Eesa will pray behind him in congregation.
evidence showing that the Mahdi will emerge at the end of time with the
attributes that the Prophet (peace and blessings of Allaah be upon him)
described. These saheeh ahaadeeth cannot be contradicted by a da’eef hadeeth
like this one.
See al-Ahaadeeth al-Da’eefah, 1/89 by al-Albaani.
Al-Mawsoo’ah fi Ahaadeeth al-Mahdi al-Da’eefah wa’l-Mawdoo’ah by
al-Bastawi, p. 94-104.
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