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Section Twenty-Nine: The traditions that indicate the reason behind his occultation

Comprised of nine traditions1

632. Kamāl al-dīn2 : Narrated to us `Abd al-Wāḥid b. Muḥammad b. `Abdūs al-`Aṭṭār, may Allah be satisfied with him, from `Alī b. Muḥammad b. Qutayba al-Nīsābūrī from Ḥamdān b. Sulaimān al-Nīsābūrī, from Aḥmad b. `Abd-Allah b. Ja`far al-Madā’inī, from `Abd-Allah b. al-Faḍl al-Hāshimī who said:

I heard al-Ṣādiq Ja`far b. Muḥammad, peace be on him, say,“The master of this affair will definitely have an occultation in which every liar will become doubtful.” I asked,“Why, may I be sacrificed for you?” He replied,“Because of an affair that we have not been given permission to disclose to you.” I asked,“What is the rationale behind his occultation?” He answered,“The rationale behind his occultation is the same rationale behind the occultations of the Proofs of Allah, High be His Remembrance, who preceded him; Surely, the rationale will not be disclosed until he reappears, just as the rationale behind al-Khiḍr’s acts of drilling a hole in the ship, killing the boy, and erecting the wall were not disclosed to Moses, peace be on him, except at the time of their separation. O son of Faḍl! This affair is from the affairs of Allah, the Exalted, a secret from Allah’s secrets, and an unseen from Allah’s unseens. Once we know that He, Mighty and Majestic be He, is wise, then, we will acknowledge that all His actions are wisdom even if their reason is not disclosed [to us].’”

633. Kamāl al-dīn3 : Muḥammad b. Muḥammad b. `Iṣām al-Kulainī, from Muḥammad b. Ya`qūb al-Kulainī, from Isḥāq b. Ya`qūb, from the Master of Time(Ṣāḥib al-Zamān) , Allah’s blessings be on him, in his last signed letter(al-tauqī`) which was in reply to a question asked from him by Muḥammad b. Uthmān b. al-`Amrī:

As for the reason behind the occultation, then surely Allah, Mighty and Majestic be He, says,“O you who believe! Do not ask about things which if disclosed to you will upset you.” 4 Verily, all my forefathers had the allegiance of the tyrant of their time on their necks [i.e. were forced to pledge allegiance to them] but when I reappear, I will not have the allegiance of any oppressive king on my neck. As for benefiting from me during my occultation, then indeed, it will be like benefiting from the sun when the clouds conceal it from the eyes. I am security for the inhabitants of earth just as the stars are security for the inhabitants of the sky. So, don’t ask about things that you don’t need and don’t strain yourself in learning the knowledge of things that you will not be questioned about. Pray as much as you can for the hastening of the relief(al-faraj) because it is your relief. Peace be on you, O Isḥāq b. Ya`qūb, and [on] whoever follows guidance.

634. `Uyūn akhbār al-Riḍā5 : Muḥammad b. Ibrāhīm b. Isḥāq, from Aḥmad b. Muḥammad al-Hamdānī, from `Alī b. al-Ḥasan b. `Alī b. Faḍḍāl, from his father, from Abū l-Ḥasan `Alī b. Mūsā al-Riḍā, peace be on him, who said:“It is as if I am with the Shias who are [wandering] like livestock-during the occultation of my third descendant-in search of pasture, but will not find it.” I asked,“And why will it be so, O Son of Allah’s Messenger?” He answered,“Because, their Imam will be concealed from them.” “Why?”

I asked again. He answered,“So that he will not have the allegiance of anyone on his neck when he rises with the sword.”

635. Ghaybat al-Shaykh6 : Al-Ḥusayn b. `Ubaid Allah, from Abū Ja`far Muḥammad b. Sufyān al-Bazaufarī, from Aḥmad b. Idrīs, from `Alī b. Muḥammad b. Qutayba, from al-Faḍl b. Shādhān al-Nīsābūrī, from al-Ḥasan b. Maḥbūb, from `Alī b. Ri`āb, who said:“Zurāra said, ‘The Qā’im will have an occultation before he appears.’ I asked, ‘Why?’ He replied, ‘He will fear for his life.’”

The following traditions also prove the above concept: 337, 626, 654, 656, and 669.

References

1. Even though the reason behind the occultation is concealed from us, this cannot be used as a pretext to deny it hasn’t occurred or the existence of a benefit in its occurrence. For, Allah’s customs regarding this event and other events that occur by Allah’s Wisdom are one. Just as there is no way to deny the benefits in some of His actions whose rationale and advantage are not known to us, likewise, there is no way one can deny the benefits in His Assigned-Guardian (walī) and Proof’s occultation. Surely, our senses and intellect fall short of perceiving the benefits of most things including Allah’s customs in his creations and religious laws. We have not even been given the power to comprehend many of the unknown things. Thus, it is best to acknowledge the deficiency in our understanding.

It has been narrated from our master, (Imam) Abū `Abd-Allah Ja`far b. Muḥammad al-Ṣādiq, peace be on him: “O son of Adam! If a bird eats your heart, it will not be satiated and if your eye is poked with a needle you will become blind; Yet, you intend to recognize through these two [i.e. heart and eye] the kingdom of the heavens and the earth!” Thus, basically, we shouldn’t ask about these matters after the Prophet and the Infallibles from his Ahl al-Bait, Allah’s blessings be on them all, informed us about their occurrence, and the indication of correct traditions about them, and such things occurring in the previous nations, just as the Imam mentioned in the long tradition narrated by Sadīr. Al-Mufīd says in al-Fuṣūl al-`ashara: “One of Allah’s friends travels in the earth while worshipping his Exalted Lord and keeps away from the oppressors through his actions and distances himself from the abode of the criminals. Through his religion he stays far away from the place of the disobedient. None of the creatures is aware of his residence and no human from them can claim to have met him or to have been in his company. He is Khiḍr, peace be on him, who lived before the time of Moses [and still lives] today. This is a universally accepted fact amongst the traditionists and completely agreed on by historians and narrators. He travels in the earth and no one knows his abode and no one can claim to be in his company except what has been mentioned in the Holy Quran about Moses, peace be on him. Some people mention that he sometimes appears but he is not recognized. Some who have seen him think that they have met a God-fearing and abstentious person and when he leaves, they assume him to be Khiḍr even though they are neither sure nor convinced about it. Sometimes, he believes that he is one of the people of this time.” Then, he mentions the occultations of Moses, Joseph, Jonah, and others. (Imam) Abū `Abd-Allah, peace be on him, has explicitly stated that the reason for his occultation will not be revealed except after his reappearance and it is a divine secret-as has been discussed in the first tradition of this chapter from `Abd-Allah b. al-Faḍl al-Hāshimī. On this basis, it will be correct if we say: the real reason (for his occultation) is concealed from us in His Wisdom and it will not be revealed completely except after his reappearance.

Of course, there are numerous benefits and obvious advantages other than this. Some of these are:

The people will be tested by his occultation and the level of their submission, recognition, and belief in what was revealed to the Holy Prophet, Allah’s blessings be on him and his family, will be examined. Indeed, it is the custom of Allah, the Exalted, to test the people. The creation of people, sending of Messengers, and ascension of divine scripts was naught but for testing. Allah, the Exalted, says: “We have created man from a mixed semen [and] We [will] test him” (Quran 76:2). He, Honorable is His Glory, also says: “[He] Who created death and life to test you as to which of you is the best in conduct” (Quran 67:2), and “Do the people think that they will be left alone if they say ‘we have believed’ and they will not be tested” (Quran 29:2). From the traditions that you will be acquainted with in this book, it can be understood that testing using the medium of occultation is one the most difficult of tests and fastening to religion in this period is like pulling thorns through your fist.

This is in addition to the fact that there is a special test and examination for acknowledging, believing from the depth of the heart, and being bound by what the Prophet, Allah’s blessings be upon him and his family, has informed about the hidden affairs. The fruit of these will be internal purification and a strength to practice the religion of Allah, the Exalted. Through his occultation, the peoples actions, beliefs, and knowledge will be tested. As for their actions, during the occultation severe and intense fitnas will take place and the people will be placed in great dilemma in a way that the most difficult of

things will be to remain steadfast in performing one’s religious duties. As for knowledge and belief, then believing in the occultation is believing in the unseen (al-ghayb) and no one will believe in it except he whose faith has been perfected, his recognition strengthened, and his intentions purified.

To sum it up, the people will be tested for belief in Allah and their submission and acknowledgement regarding the Holy Prophet, Allah’s blessings be on him and his family, and what he has said. It is likely that the tests regarding having faith in the unseen affairs is more severe than the other tests. Such believers have been clearly described in Allah’s saying: “That Book which there is no doubt in, is guidance for the God-fearing, those who believe in the unseen” (Quran 2:2-3). This is because believing in everything that is hidden from us-from the things that the Holy Prophet, Allah’s blessings be on him and his family, has informed about-is not possible except for those who possess certitude and are God-fearing. Those who have been saved from the darkness of temptations and satanic doubts. Those who illuminated their souls with the light of recognition, certitude, and complete belief in Allah, His Messengers, and His Books.

The perfection of human preparedness for his reappearance; because his advent is not like that of others from the Divine Proofs and Prophets and it is not based on apparent and normal causes. His actions-as you will observe in the coming chapters-will be based on realities and he will judge relying on actualities. In his government, dissimulation (taqiyya) and tolerance will be done away with in religious affairs. He will be very strict regarding the governors and sinners. Such affairs will only be achieved when the world reaches a special capacity and mankind progresses in the fields of science, recognition, thought, ethics, and morality; so that they become prepared to accept his superb teachings and reformative programs.

Fear of being killed: History bears witness that apparently, the cause of his occultation is fear of being killed, because his enemies-as you will see in the coming chapters-were determined to kill him and to extinguish his light. They desired to eliminate this holy and blessed generation, but Allah wanted nothing except the perfection of His Light.

Other reasons which have been mentioned in books specially authored on this subject.

If someone objects and says: What is the use of an Imam who cannot be seen? There is no difference between him existing or not! Then I will answer:

The benefit in the presence of a divine proof is not confined to his authority in apparent affairs. Rather, the greatest advantage of his existence is the survival of the universe-by the permission of Allah, the Exalted-and his order. Just like what he, Allah’s blessings be on him and his family, has said: “My Ahl al-Bait are a cause of safety for the inhabitants of earth. If my Ahl al-Bait cease to exist, the inhabitants of the earth will also cease to exist.” He also said, “This religion will continue to survive while twelve leaders from the Quraish exist in it. When they pass away, the earth will swallow its inhabitants.” Amīr al-Mu’minīn `Alī b. Abī Ṭālib, peace be on him, has said: “Yes, by Allah! The earth will not become empty of Allah’s Proof…” In the next chapter, we will mention some of the traditions about how people will benefit from him during his occultation.

If he is not doing anything, it is not because this is what he wants. The people are themselves the cause of this problem. Al-Ṭūsī has pointed to two aspects in his book ‘al-Tajrīd’ using the following words: “His existence is a grace and his authority is another grace, and we are the cause of his absence (`adamuhū minnā).”

We don’t’ claim with certainty that he is concealed from all his special followers-like it has been recorded in al-Shāfī and Tanzīh al-Anbiyā’-and hence, some important affairs are performed by him through his followers and special companions and they will benefit from him.

What is certain and clear is the fact that he is concealed from the people and no one has access to him during his occultation except some of his special companions-and occasionally others, because of special reasons-but this does not mean that the people are also concealed from him. For, according to what can be derived from the traditions, he attends the Hajj pilgrimage every year and visits the shrines of his grandfather and infallible forefathers, accompanies the people, attends their gatherings, helps the distressed ones, visits some of the sick, and etc. Perhaps, he even fulfills their needs himself, may Allah sacrifice me for him. The impossibility of having access to him during the occultation means it is impossible to see him.

It is not compulsory for the Imam to execute his authority. Rather, he implements his authority through others just as he did during his minor and major occultations. Thus, he appointed the jurists and the just scholars who were learned about the laws of judgment. He made them as proofs upon the people. So, during the occultation, they apparently protect the sharia, explain the Islamic laws, spread Islamic sciences, dispel the doubts, and take care of anything which the affairs of the people are maintained with. A detailed discussion can be found in the books on jurisprudence. If you seek more elaboration, refer to the books of our great scholars like al-Mufīd, Sayyid al-Murtaḍā, al-Ṭūsī, al-Ṣadūq, al-Majlisī, etc. May Allah reward them on account of religion the best of rewards.

2. Kamāl al-dīn, vol. 2, chap. 11, pp. 481-482, no. 44; `Ilal al-sharā’i`, pp. 245-246, no. 8; Biḥār al-anwār, vol. 52, chap. 20, p. 91, no. 4; Ithbāt al-hudāt, vol.3, chap. 32, sect. 5, p. 488, no. 217 (short version).

3. Kamāl al-dīn, vol. 2, pp. 483-485, no. 4; Ghaybat al-Shaykh, pp. 290-293, no. 247; I`lām al-warā, chap. 3, sect. 3; Kashf al-ghumma, vol. 2, pp. 530-532; al-Kharā’ij wa l-jarā’iḥ, vol. 3, pp. 1113-1117, no. 30; al-Iḥtijāj, vol. 2, pp. 281-284; Biḥār al-anwār, vol. 53, chap. 31, pp. 180-182, no. 10, and vol. 75, chap. 30, p. 380, no. 1, citing al-Durrat al-bāhira.

4. Quran 5:101.

5. `Uyūn akhbār al-Riḍā, vol. 1, chap. 28, p. 273, no. 6; Kamāl al-dīn, vol. 2, chap. 44, p. 480, no. 4; Biḥār al-anwār, vol. 51, chap. 8, p. 152, no. 1. I say: The third means Imam Abū Muḥammad al-Ḥasan-the father of al-Ḥujja, peace be on him-and the concealed Imam refers to his son, al-Ḥujja, peace be on them both.

6. Ghaybat al-Shaykh, p. 332, no. 274; similar to it in al-Kāfī, vol. 1, chap. 138, p. 338, no. 9, from ibn Bukair from Zurāra; Ghaybat al-Nu`mānī, pp. 176-177. Similar to it through numerous chains of narrators and similar wordings can be found in numbers 19-22 from ibn Bukair; `Ilal al-sharā’i`, p. 246, no. 9; Kamāl al-dīn, vol. 2, chap. 44, p. 481, no. 9, and similar to it from ibn Bukair and Khalid b. Najīḥ al-Jawwān and ibn Bukair from Zurāra in numbers 7, 8, and 10; similar to it in Ithbāt al-hudāt, vol. 6, p. 359, no. 23, with a difference in the narrators and minor differences in meaning.

Section Thirty: The traditions that indicate some of the benefits of his existence and how people benefit from him during his occultation and how he manages the affairs

Comprised of nine traditions

636. Nahj al-balāgha1 :

Yes, by Allah! The earth will not become empty of a person who establishes Allah’s proof-either apparently [while they are] known or afraid [while they are] hidden; so that Allah’s proofs and clear arguments are not nullified. How many are they and where [are they]? By Allah, they are few in number but have great stature before Allah. Through them, Allah guards His proofs and clear arguments until they entrust them to others who are like themselves and sow its seeds in the hearts of those who are similar to them.

Knowledge has led them to real understanding and they have blended themselves with the spirit of certainty. They regard as easy what the extremely wealthy regard as hard. They find peace in what the ignorant have fright of. They live in this world with bodies whose souls are hanging in the highest place. They are the Successors of Allah on His earth and the callers to His religion. Oh, oh, how I yearn to see them!2

637. Yanābī` al-mawadda3 : Citing Nahj al-balāgha:

From us is the Mahdī. He will move in the world while carrying a radiant lamp and will tread on the path of the virtuous, in order to unfasten knots, free slaves, divide the united and unite the divided. He will be in concealment from the people. The stalker will not find his footprints even though he pursues with his eyes.

Also in Nahj al-balāgha ([Egypt], vol. 2, p. 47, no. 146):

O people! This is the time for the occurrence of every promised event and the approach of things which you do not know. Whoever from among us will be during these days will move through them with a burning lamp and will tread on the footsteps of the virtuous, in order to unfasten knots, free slaves, divide the united and unite the divided. He will be in concealment from the people. The stalker will not find his footprints even though he pursues with his eyes. Then a group of people will be sharpened like the sharpening of swords by the blacksmith. Their sight will be brightened by revelation, the [delicacies of the Quran’s] commentary will be put in their ears and they will be given drinks of wisdom, morning and evening.4

638. Farā’id al-simṭain5 : Informed us Abū Ja`far, ibn Bābawayh, may Allah be satisfied with him, from Muḥammad b. Aḥmad al-Simnānī, from Aḥmad b. Yaḥyā b. Zakariyyā al-Qattān, from Bakr b. `Abd-Allah b. Ḥabīb, from Faḍl b. al-Ṣaqr al-`Abdī, from Mu`āwiya, from Sulaimān b. Mihrān al-A’mash, from al-Ṣādiq Ja`far b. Muḥammad, peace be on him, from his father Muḥammad b. `Alī, peace be on him, from his father `Alī b. al-Ḥusayn, peace be on him, who said:

We are the leaders of the Muslims, Allah’s Proofs upon the worlds, the masters(sādat) of the believers, the chiefs of those who will have shiny faces [on the Day of Judgment], and the masters(mawālī) of the faithful. We are security for the inhabitants of the earth just as the stars are security for the inhabitants of the sky. We are those due to whom the sky is withheld from falling on the earth except with His permission; due to us, the earth is withheld from shaking its inhabitants; due to us it rains and mercy is spread and the blessings of the earth come out.

If someone from us didn’t exist on earth, the earth would have swallowed its inhabitants. Ever since Allah created Adam, the earth has not been empty of Allah’s Proof-[who has been] either apparent and known or hidden and concealed-and it will not become empty until the Hour [i.e. Judgment Day] is established. Had it not been so, Allah would not have been worshipped.

Sulaimān says,“I asked (Imam) al-Ṣādiq, peace be on him, ‘How will the people benefit from a hidden and concealed proof?’ He answered, ‘Just like they benefit from the sun when the clouds cover it. 6 ’”

639. Kamāl al-dīn7 : Narrated to me my father, may Allah be satisfied with him, from Sa`d b. `Abd-Allah, from Hārūn b. Muslim, from Sa`dān, from Mas`adat b. Ṣadaqa, from Abū `Abd-Allah [al-Ṣādiq], from his forefathers, from `Alī, peace be on them all, who said:

O Allah! There must exist on Your earth Your Proof upon Your creatures, who guides them to Your religion and teaches them [from] Your knowledge, so that Your argument is not negated and the followers of Your friends are not deviated after You guide them. [This proof must exist] regardless of him being apparent and not obeyed, or hidden and fearing [for his life]. Even though he is hidden from the people-while they are guided-his knowledge and his customs are firmly established in the hearts of the believers and they act upon them.

640. Kitāb Faḍl b. Shādhān8 : Narrated to us Muḥammad b. Abī `Umair and Ṣafwān b. Yaḥyā, from Jamīl b. Darrāj, from (Imam) al-Ṣādiq, from his father, from his forefathers, from Amīr al-Mu’minīn, peace be on them all, who said:

Islam and a just ruler are two brothers who are always together. One will not be corrected without the other. Islam is the foundation and the just ruler is the protector. What is without a foundation will be destroyed and what is without a protector will be spoiled. It is because of this that when our Qā’im departs from this world, nothing will remain this world.

The following traditions also prove the above point: 245 and 609

References

1. Nahj al-balāgha, p. 497, saying no. 147; Tadhkirat al-ḥuffāẓ, vol. 1, p. 11; Dastūr ma`ālim al-ḥikam, chap. 4, pp. 82-85, through his chain of narrators from Kumail; al-Ghārāt, vol. 1, p. 153; Tuḥaf al-`uqūl, section on his sayings to Kumail b. Ziyād, p. 170; al-Khiṣāl, chap. 3, p. 187; al-Amālī, pp. 19-20, no. 23; Biḥār al-anwār, vol. 23, chap. 1, pp. 44-46, no. 91; al-Mufīd, al-Amālī, session 29, p. 250; Kamāl al-dīn, vol. 1, chap. 26, p. 289, no. 2; Also see al-Bidāya wa l-nihāya, vol. 9, p. 46, and many other sources.

2. Nahj al-balāgha, saying no. 147.

3. Yanābī` al-mawadda, p. 437; Sharḥ nahj al-balāgha by Ṣubḥī al-Ṣāliḥ, Sermon 150, p. 208.

4. Nahj al-balāgha, trans. Sayed Ali Reza (Iran: Sayed Mujtaba Musavi Lari Foundation), sermon 149 (with some minor changes in the translation);

5. Farā’id al-simṭain, vol. 1, chap. 2, pp. 45-46, no. 11; Yanābī` al-mawadda, p. 477.

6. Al-Majlisī, may Allah have mercy on him, has mentioned some aspects of his similarity with the sun when it is covered by the clouds:

The lights of existence, knowledge, and guidance reach the people through him; since it has been established through many traditions that they are the ultimate cause for the creation of the creatures. Was it not for them, the light of existence would not have reached anything other than them [i.e. no one would have come into existence]. Because of their blessings, us asking them for intercession, and by asking them for help, the sciences and knowledge have become manifest for the people and calamities have been dispelled from them. If it was not for them, the people would have [been punished with] various punishments due to their hideous deeds. As Allah, the Exalted, declares, ‘Allah will not punish them while you are with them’ (Quran 8:33). We have experienced many times in affairs which we reached a dead end, in difficult issues, in times when we became distant from [Allah], the Exalted, and when the doors of grace were closed, then, when we sought their intercession and implored [through] their lights-proportional to our spiritual connection with them in that time-the problems were solved. This has been experienced by those whom Allah has decorated the eyes of their hearts with the light of faith. We have already explained this in the Book of Imamate [in Biḥār al-anwār].

Just as the people long for the sun to be uncovered so that they benefit more from it compared to when it is covered with clouds, likewise, during his occultation, the sincere Shias await his reappearance every moment and second, and don’t lose hope in him.

Those who deny he exists, even with the many clear signs [from him], are like those who deny the sun exists when the clouds hide it from the eyes.

Sometimes, it is better for the people that the sun hides behind the clouds. Similarly, his occultation is better for them in these times, hence, he is concealed from the people.

One who is staring at the sun cannot stare at it if it is not covered with clouds. One who looks at it can even become blinded due to the eyes’ weakness in encompassing it. Likewise, the sun of his holy existence might be harmful for their power of discernment and can make them become blind regarding the truth. Thus, their power of discernment can tolerate having faith in him during his occultation just as man looks towards the sun from beneath the clouds and [his eyes] will not be harmed.

The sun emerges from the clouds while one person can see it and another can’t. Likewise, it is possible that during his occultation, he shows himself to some people but not to others.

They [i.e. the Ahl al-Bait] are like the sun which is benefited by all, but, he who is blind cannot benefit from them. This has been mentioned in the traditions which explain the verse, ‘He who is blind in this [world], he will [also] he blind in the hereafter and in a more deviated path’ (Quran 17:72).

The sun’s rays enter the houses proportional to the windows and hatches that they have and proportional to the number of obstacles that have been removed. Similarly, people benefit from the lights of their guidance proportional to the number of obstacles which they have removed from their senses and perceptions which form the windows of their hearts-things like their desires or physical interests-and also proportional to what they remove from their hearts from the evil coverings to the extent that they reach the position where they are like those who are beneath the sky and enveloped by the sun’s rays from all sides without any veil. Indeed, eight doors from this spiritual paradise have been opened for you

and Allah, on account of His grace, has opened for me another eight [doors], which cannot be discussed here. Hopefully, Allah will open for us and for you a thousand doors [which lead] to their recognition, which a further thousand doors open from each door.”

7. Kamāl al-dīn, vol. 1, chap. 27, p. 302, no. 11; Ithbāt al-waṣiyya, p. 251; Ithbāt al-hudāt, vol. 6, chap. 32, sect. 2, p. 363, no. 112.

8. Kifāyat al-muhtadī (al-Arba`īn), pp. 222-223, under no. 39; Kashf al-Haqq (al-Arba`īn), p. 203, no. 35, with the following wording: “When our Qā’im departs nothing will remain from Islam and when nothing remains from Islam, nothing will remain from this world.”

Section Thirty-One: The traditions that indicate he will live a very long life

Comprised of 363 traditions

641. Kamāl al-dīn1 : Narrated to us Muḥammad b. `Alī b. Bashshār al-Qazwīnī, from Abū l-Faraj al-Muẓaffar b. Aḥmad, from Muḥammad b. Ja`far al-Kūfī, from Muḥammad b. Ismā’īl al-Barmakī, from al-Ḥasan b. Muḥammad b. Ṣāliḥ al-Bazzāz, from (Imam) al-Ḥasan b. `Alī al-`Askarī, peace be on him, who said:

My son is the one who will rise after me. He is the one in whom the customs of the Prophets will occur by his long-life and occultation. [This will continue] until the people’s hearts harden due to the prolonged duration. Then, no one will remain steadfast in believing in him except he who Allah, Mighty and Majestic be He, has written faith in his heart and assisted with a Holy Spirit from Himself.2

642. Kamāl al-dīn3 : `Alī b. Aḥmad al-Daqqāq and Muḥammad b. Aḥmad al-Shaibānī, from Muḥammad b. Abī `Abd-Allah al-Kūfī, from Mūsā b. `Imrān al-Nakha`ī, from his uncle al-Ḥusayn b. Yazīd al-Naufalī, from Ḥamzat b. Ḥumrān, from his father Ḥumrān b. A`yun, from Sa`īd b. Jubair who said:“I heard the Master of the Worshippers, `Alī b. al-Ḥusayn, peace be on him, say, ‘In the Qā’im there is a resemblance to Noah and that is long-life.’”

643. Ghaybat al-Nu`mānī4 : `Abd al-Wāḥid b. `Abd-Allah b. Yūnus, from Aḥmad b. Muḥammad b. Rabāḥ al-Zuhrī, from Aḥmad b. `Alī al-Ḥimyarī, from al-Ḥasan b. Ayyūb, from `Abd al-Karīm b. `Amr, from Muḥammad b. al-Fuḍail, from Ḥammād b. `Abd al-Karīm al-Jallāb who said:“The Qā’im was mentioned in the presence of (Imam) Abū `Abd-Allah, peace be on him, and he said, ‘When he appears, people will say [astonishingly], ‘How is this possible while his bones had decomposed years ago!’”

644. Al-Kharā’ij5 : From Imam al-Ḥasan al-`Askarī, peace be on him, who said [the following] to Aḥmad b. Isḥāq who had come to ask him about his successor. When [the Imam] saw him, he himself began to answer before being asked:

His example is like that of Khiḍr and his example is like that of Dhū l-Qarnain. Khiḍr drank from the elixir of life and he will live and not die until the trumpet is blown(nufikha fī l-ṣūr) . He is present during the [Hajj] season every year. He stands in `Arafa and says Amen to the prayers of the believers. Through him, Allah will dispel the loneliness of our Qā’im during his occultation and he will accompany [the Mahdi] during his solitude. He will continue to live in the world despite being concealed from the eyes.

I say: His similarity to Dhū l-Qarnain is about him reaching the East and the West and possibly other aspects like occultation and longevity.

The following traditions also prove the above point: 497, 498, 535-539, 547, 549, 551-557, 559, 561, 562, 564, 574, 575, 580, 589, 599, 600, 602-605, 607-610, 612, 613, 618, 619, 623-626, 632, 645-650, 669, and 686. We can add to these all the traditions mentioned in chapters one and two-on account of the traditions that mention that surely the earth will not become empty of a Divine Proof and an Imam, and on account of definite rational arguments mentioned in dialectical books-because all of these indicate that the Imams and the Divine Proofs after the Messenger of Allah, Allah’s blessings be on him and his family, are limited to twelve. The first is `Alī the last is the Mahdī and the ninth from the progeny of al-Ḥusayn is the Qā’im and he is the son of Imam al-Ḥasan al-`Askarī, peace be on them all. Thus, the total number of such traditions will be 363 because all of these traditions indicate he has survived and has been alive from his birth until now. And Allah has the power to do what He pleases and He is the Wise, the Knowledgeable.

References

1. Kamāl al-dīn, vol. 2, chap. 46, p. 524, no. 4; Biḥār al-anwār, vol.51, chap. 13, p. 224, no. 11.

2. Some Sunnis have considered his longevity as improbable to the extent that they have even condemned the Shia belief about his survival. As you are aware, in scientific matters and religious subjects, improbability has no value after proofs have been established, and definite arguments based on intellect and narration have been demonstrated. This [belief] is a kind of uncertainty about Allah’s Power. It is based on our habit of opposing what we are used to and not on logic. Every day and night-in fact every hour and second-we agree to and witnesses thousands of normal phenomena and occurrences in the world of creation, even in the small creatures and the things that cannot be seen except with a microscope, that are more amazing and greater than the longevity of a man who has safe limbs and strength, who knows the rules of keeping himself healthy and well, and acts upon them. His longevity is not as strange as his creation, formation, and transfer from the realm of the loin (`alim al-aṣlāb) to the realm of the womb and then to this world. Using this reasoning in His Holy book, Allah refutes those who deny and view the hereafter as improbable. He, the Exalted, says, “O people! If you have doubts about resurrection, then surely We have created you from soil then from sperm...” (Quran 22:5). He also says, “Did not man see that We have created him from a sperm...” (Quran 36:77). In yet another place, He says, “And they say, ‘When we become bones and powder...” (Quran 17:49). This is in addition to the longevity of some of the Prophets like al-Khiḍr, Noah, Jesus, and etc., peace be on them all. How can the belief about the Mahdī’s longevity be a sign of ignorance whilst the Holy Quran has stated the possibility of similar occurrences: “Had he [i.e. Jonas] not been from the glorifying ones, he would have certainly remained in [the whale’s] stomach until the Day they are raised” (Quran 37:143-144). Regarding the Prophet Noah, peace be on him, the Holy Quran says, “So, he stayed amongst his people for a thousand years save fifty” (Quran 29:14). Regarding Jesus, it says, “And there will not remain even one of the followers of the Book (ahl al-kitāb) except that they will most certainly believe in him before his death” (Quran 4:159). It also informs us about Satan and that he has been given time until the appointed hour-a fact that is neither denied by any of the Muslims nor considered improbable. Muslim has recorded in his Ṣaḥīḥ, vol. 2, chap. “Ibn Ṣayyād,” al-Tirmidhī in his Sunan, vol. 2, and Abū Dāwūd in his Ṣaḥīḥ, chap. “The narration of ibn. Ṣā’id,” have recorded numerous traditions about ibn Ṣayyād and ibn Ṣā’id and that the Holy Prophet, Allah’s blessings be on him and his family, considered it probable that he was al-Dajjāl who will emerge in the end of times. Ibn Māja has recorded in his Ṣaḥīḥ (part 2) in the chapters on fitnas, under the fitna of al-Dajjāl and the emergence of `Īsā, Abū Dāwūd has mentioned in vol. 2 of his Sunan from the book al-Malāḥim in the chapter on the narration of al-Jassāsa, Muslim in his Ṣaḥīḥ in the chapter on the Appearance of al-Dajjāl and his staying on earth from the narration of Tamīm al-Dārī-which clearly and explicitly mentions that al-Dajjāl was alive during the time of the Prophet, Allah’s blessings be upon him and his family, and that he will reappear in the end of times. If belief in the longevity of someone is a sign of ignorance, then why are none of the aforementioned scholars attributed with ignorance, whilst they have narrated many traditions in their books and Ṣaḥīḥs about the longevity of al-Dajjāl? How can someone be regarded as ignorant because he believes in the Mahdī’s longevity whilst the Holy Prophet, Allah’s blessings be on him and his family, has considered this permissible for al-Dajjāl, the enemy of Allah?!

To sum it up, once it is shown there have lived people who have had long lives, there remains no reason for being amazed and surprised, let alone considering it improbable or believing it to be impossible for others to have long lives too. Sayyid b. Ṭāwūs, may Allah have mercy on him, writes in sect. 79 of his book Kashf al-Maḥajja the story of his debate with some Sunnis: “If a person comes and says, ‘I can walk on water in Baghdad,’ people will gather to witness him thinking that perhaps he may be able to carry it off. If he does so successfully, they will indeed be surprised at his feat. Now, if a second man comes before they have dispersed and also claims to walk on water, their amazement will certainly be less than the first one. The second one too pulls it off successfully. When some of those present disperse, their amazement will surely have been reduced. If a third person comes and makes the same claim, only a few people will wait to see him perform the feat. If he does it successfully, the amazement will definitely diminish. Finally, if a fourth person

comes and makes the same claim, no one will wait to see him walk on water and [no one] will be amazed at his feat. The same applies to the Mahdī, peace be on him, because you [Sunnis] narrate that [the Prophet] Idrīs is alive and present in the sky from his era until now. You have also narrated that Khiḍr has been alive from the time of Moses, peace be on him, or even before him until now. You also believe that Jesus is alive and in the sky and will return to earth along with the Mahdī. These are three human beings who have lived long lives and no one is amazed at their longevity. Then, why can’t there be a person from the descendants of Muḥammad b. `Abd-Allah, Allah’s blessings be on him and his family, who follows their example as a sign of Allah, Mighty and Majestic be He, in his nation with his longevity? Indeed, you have mentioned and narrated that he will fill the earth with fairness and justice just as it will be filled with unfairness and injustice. If you ponder, you will verify that your acknowledgement and testimony that he will fill the earth’s east, west, far, and near with justice and fairness, is more amazing than his long survival and a greater honor conferred by Allah, Mighty be His Majesty, on His friends. You have also testified that the great Prophet, Jesus, son of Mary, peace be on him, will perform prayers behind him, will accompany him, and will help him in his wars and battles. This is an even greater position than the long-life you are considering improbable.”

Al-`Allāma Sibṭ b. al-Jauzī writes in Tadhkirat al-khawāṣ, p. 377: “Most Shias believes that the Successor, the Proof (al-khalaf al-ḥujja), is present, alive, and being given sustenance. They put forward arguments to show he is alive, some of which are: There are many people whose lives have been elongated like al-Khiḍr and Ilyās and no one knows their age. Every year, they meet and... It has been mentioned in the Torah that Dhū l-Qarnain lived for three thousand years but the Muslims believe that it was one thousand and five hundred years. The [Shias] also narrate from Muḥammad b. Isḥāq the names of a large number of people who have been granted long lives. They have given a detailed presentation about the probability of him surviving since his occultation until now and that there is nothing extraordinary about his long-life.”

Al-Ḥāfiẓ al-Kanji al-Shāfi’ī argues about his longevity through the long-lives of Jesus, Khiḍr, and Ilyās and also the survival of al-Dajjāl and Iblīs. For the longevity of al-Dajjāl, he has mentioned the lengthy tradition Muslim has recorded in his Ṣaḥīḥ about al-Jassāsa as a reason of al-Dajjāl’s longevity (al-Bayān, p. 25).

The Old Testament contains the names of quite a few people who had long-lives and has mentioned their stories in the Book of Genesis, as per the Hebrew, Caledonian, and Greek translation into Arabic (Beirut: 1870):

Chap. 5, Verse 5: “Adam lived for a total of 930 years and died.”

Verse 11: “Enosh lived for a total of 905 years and died.”

Verse 14: “Kenan lived for a total of 910 years and died.”

Verse 17: “Mahalalel lived for a total of 895 years and died.”

Verse 20: “Jared lived for a total of 962 years and died.”

Verse 23: “Enoch lived for 365 years.”

Verse 27: “Methuselah lived for 969 years and died.”

Verse 31: “Lamech lived for 777 years and died.”

Chap. 9, Verse 29: “Noah lived for 950 years and died.”

Chap. 11, Verses 10-17: “These are Shem’s descendants; when Shem was 100, Arpachshad was born to him, two years after the flood and, after Arpachashad’s birth Shem lived five hundred years, getting sons and daughters. Arpachashad got Shelah at thirty-five and lived 403 years after Shelah’s birth, getting sons and daughters. At thirty, Shelah got Eber and he lived 403 years after Eber’s birth, getting sons and daughters. Eber at thirty-four got Peleg and lived 403 years after Peleg’s birth, getting sons and daughters.

In this chapter, more people with long lives have been discussed other than those that we have mentioned. Here, for the sake of conciseness, we will only mention some of their names: Peleg, Reu, Serug, Nahor, and Terah.

In chap. Twenty-five, Verse 7, it has been mentioned that Abraham lived 175 years and in Verse 17, it is recorded that Ishmael lived for 137 years. These are some of the names that have been recorded in the Old Testament from those who have had long lives. This is proof for the Jews and the Christians.

Al-Karājukī writes in Kanz al-fawā’id in the chapter called “Al-Burhān `alā ṣiḥḥat ṭūl `umr al-imām Ṣāḥib al-Zamān”: “The people of all religions are unanimous on the

possibility of longevity.” After mentioning some names from the Old Testament, he says: “Islamic [books] too, contain similar contents. A single Muslim scholar cannot be found who opposes this or believes in its falsity. Rather, they have consensus on the possibility of longevity like what we mentioned.” He has also recorded similar things from the books of the Zoroastrians, Hindus, Buddhists, and etc. Whoever desires to study more about those who had long lives must refer to the following books: Biḥār al-anwār, al-Mu`ammirīn by Abū Ḥātim al-Sajistānī, Kamāl al-dīn, Kanz al-fawā’id in the treatise called “Al-Burhān `alā ṣiḥḥat ṭūl `umr al-imām Ṣāḥib al-Zamān.” In this treatise, he has mentioned a group of those who had long lives and has thoroughly discussed the many reasons that prove longevity.

This is in addition to what has been proved in biology, anatomy, and pharmacology about the possibility of longevity when the laws of health and hygiene are observed with utmost care. The reason for a human’s death is not because he has lived eighty, ninety, or whatever years. Rather, death is caused by the factors that prevent the continuation of life... Further explanation on this topic can be found in our book al-Imāmat wa l-mahdawiyyat.

3. Kamāl al-dīn, vol. 1, chap. 31, p. 322, no. 5; Biḥār al-anwār, vol. 51, chap. 13, p. 217, no. 5; al-Kharā’ij wa l-jarā’iḥ, vol. 2, p. 965; Ithbāt al-hudāt, vol. 6, chap. 32, p. 399, no. 25.

4. Ghaybat al-Nu`mānī, chap. 10, p. 155, no. 14; Biḥār al-anwār, vol. 51, chap. 13, p. 225, under the 13th tradition with a slight variation; Ithbāt al-hudāt, vol. 7, chap. 32, sect. 27, pp. 66-67, no. 467.

5. Al-Kharā’ij wa l-jarā’iḥ, vol. 3, p. 1174; Kamāl al-dīn, vol. 2, chap. 38, p. 390, no. 4. He has narrated it from Imam al-Riḍā, peace be on him, with differences in the narrator(s) and slight variations in the wording; Biḥār al-anwār, vol. 52, chap. 23, p. 152, no. 3. He has also narrated it from Imam al-Riḍā, peace be on him, in vol. 13, chap. 10, p. 299, no. 17; Muntakhab al-anwār al-muḍī’a, p. 40, from Imam al-Ḥasan al-`Askarī, peace be on him.