Alhassanain(p) Network for Heritage and Islamic Thought

Chapter Five

Mahdi and His Birth

A group of scholars, amongst them being the learned and mystic traditionist Muhammad Khawja Bukhari in his book ‘Fasl-ul-Khetab’ (as per what has been written on page 387 of ‘Yanabi-ul-Muwadda’) have narrated that Hadimah, the daughter of Hazrat Imam Muhammad Jawad (A.S.) and aunt of Abu Muhammad Hassan Askari (A.S.) used to always pray and lament and ask Allah to make her succeed in meeting Hazrat’s son. Thus it was about the midnight of 15th Shaban, 205 when she visited Hazrat Hassan and the latter asked her to stay with them because of the event which lay ahead. So she stayed behind in the very place. It was the time of dawn when Nargis (mother of Hazrat Mahdi) felt uneasy. Then Hakimah hastened towards her and a few moments later Nargis delivered a blessed child while circumcised. When Hakimah’s looks fell on the child she took him in her arms and went towards Hazrat Hassan (A.S.). Hazrat embraced him and rubbed his blessed hands over his back and eyes and then placed his mouth over his mouth. Thereafter he recited ‘Azan’ (call to prayer) in his right ear and ‘Eqamah’ (establishment of prayers) in his left ear and then said: “O aunt, take him to his mother.” Hakimah obeyed and took the child back to his mother. Hakimah says: “Once again, I visited Abu Muhammad Hassan Askari’s house. All of a sudden, I saw Hazrat carrying a child who was wearing a yellow dress and the baby’s face was beaming with light.” Then, his love superseded my heart and I said: ‘O my Master, what have you to say about this blessed child? He replied: “O aunt, he is the same Expected one about whom we were given glad-tidings.” Then, I threw myself on the ground and prostrated as an expression of thanksgiving.[86]

Author says: “What we have narrated before and what we shall narrate later on, necessarily proves his birth because those tradition comprises several parts. One of the parts indicates that he is the twelfth successor while another shows that he is the twelfth legatee. Still another portion indicates that he is the twelfth Imam and leader and another indicates that he is the ninth from the progeny of Hussein (A.S.). Others reveal that he is the fourth from the offspring of Ridha (A.S.) and yet others reveal that he is the son of Hazrat Abu Muhammad Hassan Askari. Another part indicates his occultation and the fact that he is concealed from the public-view and cannot be recognized.

These ‘Mustafiza’ and rather ‘Mustawatir’ traditions clearly stipulate and or necessarily indicate that Mahdi, the Expected one is the immediate son of Imam Abu Muhammad Hassan Askari. Moreover this indication is so manifest and evident that no one has any doubt in it and none disputes.

Now we say: Based on this, we are bound to accept one of the following:

Firstly that, we reject the afore-said traditions from the view - point of chain of transmission and weakness in indication and as a result deny the afore-mentioned claims.

Reply: Anyone who had reviewed the traditions and gone through the books of ‘Rijal’ (distinguished scholars) can never ever imagine such an affair because a number of partisans of traditions have confessed the authenticity of some of them and have given evidence of their credibility and acceptability. Rather, Hakem who is the leader of this art has himself recorded some of them and as per the view of Bukhari and Muslim, has reckoned them to be correct.

Thus, man’s conscience itself bears testimony to this objection.

Secondly, renouncing and abandoning those traditions and not acting upon them.

  Reply: This obligation is an independent reasoning against the correct and explicit texts. Rather, just as you were told before, most of the scholars of Ahl-e-Sunnat have clearly stipulated the successive transmission of these traditions and compendiously reckoned their issuance to be decisive. Thus, resorting to this obligation will amount to refutation of the Holy Prophet (S.A.W.A) and rejection of what has come from him through successive transmission nothwithstanding that which Allah says:

(*)  

(Nor does he speak out of desire.

It is naught but revelation that is revealed)

Thirdly, being bound over the matter of non-existence of Mahdi and the continuation of the life of Abu Muhammad Hassan Askari until the end of time when Allah has foretold the birth of Mahdi.

Reply: Here too, we cannot consider this saying to be correct because Shias and Sunnis are unanimous over this fact that Abu Muhammad Hassan Askari has already passed away in the year 260 A.H.

Taken for granted that Imam Hassan Askari has lived till now and is still alive, why can’t we assume the same for Mahdi and compel ourselves in believing him to be still alive and living. This is because if a decree on such a matter is permissible then there exists no difference between these two cases so that we may say that it is possible in the case of Hassan Askari but not so for Mahdi.

Fourthly, as per the consensus of Shias and Sunnis, Abu Muhammad Hassan Askari has passed away. However, Allah (All Glory be to Him) with the Power that He possesses, shall make him alive in the near future primarily for the birth of Mahdi.

Reply: There is no proof, which gives evidence to the truthfulness of this saying. Although Allah is having Power over all things and His Might cannot be denied yet, the reason for the rejection of continuation of Mahdi’s life is because it is considered to be an improbable affair and contrary to the custom (as is in vogue amongst us) notwithstanding the fact that the chances of making someone alive after death and restoring him back to life after non-existence appears to be more remote and unusual than continuation of life. In addition, the restoration of Abu Muhammad Hassan Askari’s life after his demise may be in reference to ‘Reja’t’ (return to life), the same which we Shias believe.

Fifthly, being bound over believing that Abul-Qasim Muhammad Mahdi (A.S.) has been born and is still living. Moreover, he is being given sustenance and just like other people who seek means of livelihood he too seeks means of livelihood until the time when Allah wishes him to fill the earth with equity and Justice just as it had been filled with cruelty and oppression. Thus, He shall command him to emerge and inspire him to bring about a complete reform. This is exactly what we group of Imamiah believe and the proof of Hazrat being alive will be brought at the end of this book.

Besides, those things, which necessarily and explicitly prove the birth of Hazrat are the sayings of a number of Sunni scholars, traditionists and historians in this regard. We may mention the names of some of them:

(1) Shaikh Mohyiddin Arabi in the book of ‘Fotouhat’ as per what has come in “Es’aaf-ur- Rhagebeen”.

(2) Shaikh Abdul-Wahab Sharani in the book “Al-Yawakit-wal-Jawaher”.

(3) Ibn-Wardi. a historian in his ‘Tarikh’ as per what has come in “Nur-ul-Absar”.

(4) Shaikh Muhammad-ibn-Yusuf Ganji in his book “Al-Bayan-Fi-Akhbar Saheb-uz-Zaman”.

(5) Ibn-Hajar Haithami in the book “Sawa’eq-ul-Muhareqa”.

(6) Sebt-ibn-Jauzi in the book “Tazkerat-ul-Aimma”.

(7) Shaikh Muhammad-ibn-Thalha in “Matalib-us-Su’ool”.

(8) Shaikh Nuruddin Ali in “Fusul-ul-Muhimma”.

(9) The noble Sayed Abu Abdullah Muhammad Sirajuddin in the book “Sihah-ul-Akhbar”.

(10) The famous historian Ibne-Khallakan in “Wafayat-ul-A’yan’”.

(11) Ibn Azraq a historian in his ‘Tarikh’ as per what has been narrated by Ibne-Khallakan.

(12) The mystic Shaikh, Sayed Hassan Araqi as per what has come in “Al-Yawaqit wal-Jawaher”.

(13) Shaikh Ali Khawas as per what has come in the afore-mentioned book.

(14)The mystic scholar, Shaikh Muhammad Khawaja in “Fasl-ul-Khetab” as per what has been narrated in “Yanabi-ul-Muwadda”.

(15)Sayed Mumin Shablanji in “Nur-ul-Absar”.

(16)The mystic scholar, Shaikh Qunduzi in “Yanabi -ul-Muwadda”.

(17)The learned genealogist Abul-Fauz Muhammad Amin Baghdadi Suyedi in “Saba’ek-uz-Zahab”.

(18)The learned genealogist of recent times Sayed Hussein Rafa’ee contemporary to one of the Universal Professors of Azhar in his book “Nur-ul-Anwaresh”.

(19) Shaikh Ahmad Jaami - on the basis of his poems and as per what has come in “Yanabi-ul-Muwadda”.

(20) Shaikh Athar Naishabouri - on the basis of his poems.

(21)Shaikh Jalaluddin Rumi - on the basis of his poems. Besides them, many others too have confirmed this matter.[87]

Verily, Mahdi’s birth is unanimously agreed upon by both Shias and Sunnis and they are in accord with each other on this matter.

Thus, there exists no difference between the two groups. Rather its firmness is as clear as a fire kindled over the tip of a flag or as bright as a sun present during the day. Those who refer to their books and writings (Sunni references) will realize that they are all unanimous over this matter that Abu Muhammad Hassan Askari has had a son by the name of Muhammad whose title is Mahdi and agnomen is Abul-Qasim and the fact that he has been the only son of his father. This is notwithstanding the fact that they have had minor differences amongst themselves about Mahdi just as the same can be seen from the sayings of Ibn-Khallakan and some other Sunni scholars. Ibn Khallakan says: “Shias think that Mahdi is the son of Imam Hassan Askari.”

After this, he said: Continuation of Mahdi’s life till now is something unusual and improbable.

When the birth of Abul-Qasim Muhammad Mahdi, son of Hassan Askari is proved (which was done so from the Prophetic traditions which are ‘Mutawatir’ and the sayings of the Infallible household members who are more knowledgeable than others and the excessive stipulations of mystics and scholars who have reckoned the Awaited Mahdi to be the very child which we have mentioned) it will automatically be verified that Mahdi (A.S.) has already been born and not that he will be born in the future.

Moreover, with regard to his birth, what appears to be more correct is that he was born at dawn, on 15th Shaban 256 A.H. Thus, at the time of his father’s demise he had passed five years of his age.

Mahdi’s name, Title and Agnomen

Tirmidhi in vol. 2 of his ‘Sahih’ (page 270) narrates from Abdullah-ibn-Masoud that the Holy Prophet (S.A.W.A.) said:

“The world shall not cease to exist until a person from my progeny shall conquer the earth. His name is the same as mine.”[88]

In the same place of the afore-mentioned book he narrates from Abu Huraira that the Holy Prophet (S.A.W.A.) said: “If there remains not more than a day from the life of the earth … a person from my progeny who carries the same name as mine shall appear.”[89]

Thereafter he writes: “This is an acceptable and authentic tradition.”

Ibn-Hajar in his “Sawae’q” (page 98) narrates from Ahmad, Abu Dawoud and Tirmidhi and all the three from the Holy Prophet (S.A.W.A.) who said:

“The world shall not end until a person from my progeny shall come and rule. His name shall be similar to my name.”

The author of “Esaaf-ur-Rhagebeen” too has narrated the same.[90]

The author of “Eqdud-Durar” in the second chapter narrates from ‘Sunan’ of Imam Abu Bakr Muqarri and

he from Abdullah-ibn-Masoud that the Holy Prophet (S.A.W.A.) said:

“The world shall not pass away until a person from my progeny shall conquer it.”

In the same chapter of the afore-said book, he narrates from the book “Sefat-ul-Mahdi” of Hafez Abu Na’eem and ‘Sunan’ of Abu Abdullah Muqarri and they two from Abdullah-ibn-Omar who said: The Holy Prophet (S.A.W.A.) said: -

“A person from my progeny shall emerge. His name is similar to mine and his moral too is the same as mine. He shall fill the earth with equity and Justice.”

Again, in the same chapter of the afore-said book, he narrates from Hafez Abu Na’eem who in turn narrates from Huzaifa-ibn-Yaman that the Holy Prophet (S.A.W.A.) said: “If there remains not more than a day from the life of the earth, God will make a person to appear from my progeny who carries the same name as mine and whose morals are the same as mine. His agnomen is Abu-Abdullah.”[91]

Yet again, in the same chapter of the afore-said book, he narrates from Abdullah-ibn-Omar that the Holy Prophet (S.A.W.A.) said:

“A person from my progeny shall emerge at the end of time. His name and agnomen will be the same as my name and agnomen. He shall fill the earth with Justice just as it had been filled with cruelty and oppression.

What we have written under the afore-mentioned topic is only a few of the noble traditions, which mention about the name and agnomen of Hazrat Mahdi.

The author of “Eqdud-Durar” has specially earmarked a chapter for this matter.

Thus, these and some other traditions together with their lengthy exegesis (which was already mentioned and will be mentioned in future) reveal that his name is Muhammad, his title is Mahdi and his agnomen is Abul-Qasim and this is a well-known matter. However, on the basis of only one or two traditions his name has been mentioned to be Ahmad. Apparently, it has been the independent reasoning of its narrator and a mistake committed from his side. If this reasoning is improper, we may still say that this tradition is insignificant as compared to the other traditions (which are contrary to this one).

The author of “Tazkerat-ul-Al” while mentioning the children of Abu Muhammad Hassan Askari says:

Amongst them is Imam Muhammad son of Hassan, son of Ali, son of Muhammad, son of Ali, son of Musa, son of Jafar, son of Muhammad, son of Ali, son of Hussein, son of Ali-ibn-Abi-Talib. His agnomen is Abu-Abdullah and Abul-Qasim and he is the successor, ‘Hujjat’ (Proof) Master of the age, ‘Qa’em’ (Upholder) and ‘Muntazir’ (Awaited one). He shall be the last Imam.

The author of “Matalib-us-Su’ool”, after mentioning the place of birth of Hazrat Mahdi (may the blessing of Allah be upon him and his holy forefathers) says: “However, his name is Muhammad, his agnomen is Abul-Qasim and his titles are ‘Hujjat’ (Proof) and ‘Khalaf-Saleh’ (Virtuous successor). He has also been called as ‘Muntazar’ (Awaited one).

Ibn-Hajar in his book “Sawa’eq”, after mentioning about Imam Abu Muhammad Hassan Askari writes:

“He did not leave behind any successor but his son Abul-Qasim Muhammad Hujjat whose age at the time of his father’s demise was five years. However Allah granted him wisdom at that time and he has been called as ‘Qa’em’ and ‘Muntazar’.

The author of “Nur-ul-Absar”, after mentioning about Mahdi says: “His name is Muhammad and his agnomen Abul-Qasim. The Imamiyahs have given him such titles as ‘Hujjat’, ‘Mahdi’, ‘Khalaf-Saleh’, ‘Qaem’ and ‘Saheb-uz-Zaman’. The most famous amongst them is Mahdi.[92]

A subtle point: Amongst the strange events (if we do not say that God has dissuaded their hearts) is this that amongst the immediate sons of Imams, none has been bestowed with the title of ‘Mahdi’ except Qaem Al-e-Muhammad (A.S.). Surely, they were a family which spread for a period of over two hundred and forty years. They owned many children and repeatedly heard this blessed title of ‘Mahdi’. Nevertheless amongst their immediate children there was none who was called by the title of ‘Mahdi’ because, this was something against the custom. It is possible to say that Allah, the Exalted may have dissuaded them from this matter in order to safeguard the position of Mahdi (A.S.).

Mahdi and His Parents’ Name

What seems evident from the previous traditions (mentioned in chapter No. 4) is this that Mahdi, the Awaited one is the son of Abu Muhammad Imam Hassan Askari (A.S.).

The Shia Imamiyahs and majority of the Sunni scholars unanimously believe that his honorable father’s name is Hassan.[93]

Verily, it is in some of the rare and uncommon traditions that the name of Hazrat Mahdi’s father is mentioned to be the same as the Holy Prophet’s father.     

Abu Dawoud in his ‘Sahih’ (vol. 4 pg. 78) has narrated from Zurra-ibn-Abdullah a tradition from the Holy Prophet (S.A.W.A.) as such:

“If there remains not more than a day from the life of the earth, God will set the day so long until a person from my progeny shall appear and... His name is the same as mine and his father’s name is the same as my father’s name.”

The author of “Eqdud-Durar” has narrated this tradition (in the second chapter) from a group mainly comprising of Tirmidhi, Abu Dawoud and Baihaqi.

Thereafter he says: This tradition has been mentioned by Imam Ahmad Hanbal in his ‘Musnad’. However he has not mentioned the afore-said sentence of the Holy Prophet that his father’s name is the same as my father’s name.

The author says: I have come across some portions of traditions wherein the Holy Prophet (S.A.W.A.) says: The name of Mahdi’s father is the same as my father’s name. Apparently, Abu Dawoud is preferred. Thus, we say: Shablanji, in “Nur-ul-Absar” (page 231) has narrated the afore-mentioned tradition of the Holy Prophet (S.A.W.A.) from Abu Dawoud and he from Zurra-ibn-Abdullah but without this sentence that Mahdi’s father’s name is the same as my father’s name.

He (i.e. Abu Dawoud) says: In another tradition the Holy Prophet (S.A.W.A.) says: “The name of Mahdi’s father is the same as my father’s name.” This very difference in narration from Abu Dawoud causes one to doubt his narration and consider it to be unreliable. Even if we assume this tradition to be firm, it is (still) against and contrary to the numerous ‘Mustafiza’ traditions which are more authentic (from the view - point of the chain of transmission) and obvious (from the viewpoint of reasoning) than the previously - mentioned tradition. Therefore, one should not pay attention to this tradition at all.

In this regard Ali-ibn-Isa Arbeli in “Kashf-ul-Ghumma” says: Shi’ites do not consider this tradition to be correct because the name of Mahdi and his father’s name too has been proved for them (as per authentic reasons). The Sunni scholars, have mentioned that the narrator has added something to this tradition. Thus, it should be said that this sentence (i.e. the Holy Prophet saying: “His father’s name is the same as my father’s name”) is an addition.

The author of “Al-Bayan-Fi-Akhbar-Saheb-uz-Zaman” says: ‘Abul-Abbass-ibn-Abul-Karam Khas’amee (i.e. Omar-ibn-Me’mar Baghdadi) has narrated from Abul-Fath-ibn-Abul-Qasim - ibn - Abu Sahil Karukhi and he from Abu Aamer-ibn-Qasim and others and they from Abu Muhammad Maruzi and he from Abul-Abbass-ibn-Marzabani and he from Hafez Abu Isa and he from Abdul-Jabbar-ibn-E’la Atthar and he from Sufyan-ibn-Aiyana and he from Aasim and he from Zurra and he from Abdullah and he from the Holy Prophet (S.A.W.A.) as such: - “A person from my progeny who carries the same name as mine, shall become the Master (of this earth).”

Athim has narrated from Abu Saleh who in turn has narrated from Abu Huraira as such: “If there remains not more than a day from the life of the earth, God will set the day so long until a person becomes the owner of this earth.”

Author of “Al-Bayan-Fi-Akhbar-Saheb-uz- Zaman” says: “This tradition is an authentic tradition and Hafez Muhammad-ibn-Isa Tirmidhi has narrated this in a similar manner in his ‘Sahih’.”

He continues: Allama Hassan-ibn-Hassan Laghwi sent a letter for me in Damascus and after I met him in Baghdad he said: Nasr-ibn-Abul-Faraj Hasari has narrated from Abu Talib Muhammad-ibn-Muhammad - ibn - Abu Zaid Mavi and he from Abu Ali Shustari and he from Abu Omar Hashimi and he from Abu Ali Muhammad-ibn-Omar Lu’lui Basri and he from Hafez Abu Dawoud Sulaiman-ibn-Ash’as Sajestani and he from Musaddad and he from Yahya-ibn-Sa’eed and he from Sunan and he from Aasim and he from Zurra and he from Abdullah and he from the Holy Prophet (S.A.W.A.) as such: “The world shall not cease to exist until a person from my progeny who shall carry the same name as mine becomes the Master amongst the Arabs.”

The author of “Al-Bayan-Fi-Akhbar-Saheb-uz-Zaman” adds: “This tradition is an acceptable and correct tradition and Abu Dawoud has narrated it in his ‘Sunan’ in the same manner which we have narrated.”

Abu Dawoud says: Uthman-ibn-Abu Shuiba has narrated from Fazl-ibn-Dakeen and he from Qatar and he from Qasim-ibn-Abu Marra and he from Abu Tafeel and he from Ali and he from the Holy Prophet (S.A.W.A.) who said: “If there remains not more than a day from the life of the earth, God will appoint a person from my progeny to fill the earth with Justice just as it had been filled with oppression.”

The author says: Abu Dawoud has mentioned this tradition in the same manner in his ‘Sunan’.

The author of the book “Manaqib as-Shafa’ee” has mentioned the afore-said tradition and then said:

The narrator has added the following sentence to this tradition and said: If there remains not more than a day from the 1ife of the earth, God will set the day so long until a person from my progeny who carries the same name as mine and whose father carries the same name as my father’s name, appears and fills the earth with equity and Justice just as it had been filled with cruelty and oppression.

The author says: Tirmidhi has narrated the afore-said tradition but not the sentence of the Holy Prophet (S.A.W.A.) saying: The name of Mahdi’s father is the same as my father’s name.

However Abu Dawoud has mentioned the afore-said sentence. In most of the traditions which are object of reliance of most of the experts (of traditions) and narrators, only this sentence can be found where the Holy Prophet (S.A.W.A.) says: “His (i.e. Mahdi’s) name is the same as mine.” The sentence that the Holy Prophet (S.A.W.A.) said: “His father’s name is the same as my father’s name” is an addition made by the narrator.

If the afore-said sentence happens to be correct it would mean that the Holy Prophet (S.A.W.A.) has said: “The name of Mahdi’s father is the same as my son, Hussein’s name and his agnomen is Abu Abdullah.

He has set the agnomen as name so as to allusively speak of this fact that Mahdi would be from the progeny of Hussein and not from the progeny of Imam Hassan. It is (also) possible that the Holy Prophet (S.A.W.A.) must have said: “The name of Mahdi’s father is the same as my son, Hassan’s name.” The name of Mahdi’s father too was Hassan but the narrator has thought (*) (my son) to be (*) (my father) and hence changed it to (*). Thus it is necessary to interpret and explain this tradition in the manner which we have done so that perhaps we have mustered together all the traditions.

This interpretation which was said with regards to the previously mentioned tradition is not correct. Rather, it should be interpreted in another manner and it is as follows:

Imam Ahmad, with his good recording and care in traditions, has mentioned the afore-said tradition in several places of his book ‘Musnad’ in this manner that the Holy Prophet (S.A.W.A.) only said: “Mahdi’s name is the same as my name.”

Abdul-Aziz-ibn-Muhammad Ansari has imputedly narrated from Zurra and he from Abdullah that the Holy Prophet (S.A.W.A) said: “The world shall not be destroyed or rather said: The world shall not terminate until a person from my progeny who carries the same name as mine shall become the master amongst the Arabs.”

In the book of “Manaqib-e-Mahdi”, Hafez Abu Na’eem has narrated the ways of the afore-said tradition from a great number of people who have all narrated from Aasim-ibn-Abu Najwad and he from Zurra and he from Abdullah and he from the Holy Prophet (S.A.W.A.). Amongst them we may speak of Sufyan-ibn-Amiya (as mentioned before) whose ways differ from that of Aasim. Amongst them is Qatar ibn -Khalifa whose ways too differ from that of Aasim. Amongst them is A’mash whose ways differ from the ways of Aasim. Amongst them is Abu Ishaaq Sulaiman-ibn-Firuz Shaibani and his ways differ from that of Aasim. Amongst them is Hafas-ibn-Omar. Amongst them is Sufyan Sun whose ways differ from the ways of Aasim. Amongst them is Sh’uba whose ways too differ. Amongst them is Wasith-ibn-Harith. Amongst them is Yazid-ibn-Muawiya-Abu Shuaiba who possesses two ways. Amongst them is Sulaiman-ibn-Qaram whose way differs from that of Aasim. Amongst them are Jafar-Ahmar, Qais-ibn -Rabih, Sulaiman-ibn-Qaram and Esbath who have all been placed on one path. Amongst them is Salam Abu-Munzar. Amongst them is Abu ShahabMuhammad-ibn-Ibrahim Kanani and his ways differ from that of Aasim. Amongst them is Omar-ibn-Ubaid than afasi whose ways differ from the ways of Aasim. Amongst them is Abu Bakr-ibn-Aiyaash whose ways differ from that of Aasim. Amongst them is Abul-Hejaf Dawoud Abul Auf) and his ways differ with the ways of Aasim. Amongst them is Uthman-ibn-Shabrama whose ways differ from that of Aasim. Amongst them is Abdul-Malik-ibn-Abu Ainaiya.

Amongst them is Muhammad-ibn-Aiyaash who has narrated from Omar and Aameri and his ways are different. He has mentioned the chain of transmission and said: - Abu Ghesan has narrated from Qais but not narrated his connection. Amongst them is Amro-ibn-Qais Malavi. Amongst them is Ammaribn-Zarriq.

Amongst them is Aishaan Abdullah-ibn-Hakim-ibn Jubair Asadi. Amongst them is Omar-ibn-Abdullah-ibn-Bashar. Amongst them is Abul-Ahwas. Amongst them is Saad-ibn-Hassan-ibn-Okht Tholaba.

Amongst them is Ma’az-ibn-Hisham who says: “My father narrated for me from Aasim.” Amongst them is Yusuf-ibn-Yunus. Amongst them is Ghalib-ibnUthman. Amongst them is Hamza-ibn-Zaiyat. Amongst them is Shaiban. Amongst them is Hakam-ibn-Hisham.

They have narrated the afore-said tradition from (other than Aasim) Zurra i.e. Omar-ibn-Marra and all the narrators have narrated that the Holy Prophet (S.A.W.A.) said: “Mahdi’s name is the same as my name” (but did not says: His father’s name is the same as my father’s name) with the exception of the tradition which Ubaidullah-ibn-Musa has narrated from the one who has made an addition in the afore-said tradition and narrated it from Aasim. Only the one who has made this addition in the tradition has narrated the afore-said sentence (as per the narrators) that the Holy Prophet (S.A.W.A.) said: “His father’s name is the same as my father’s name”. A wise person will not hesitate to conclude that this additional sentence lacks credibility, notwithstanding this fact that almost all the Sunni leaders have narrated against the afore-said sentence. Allah is All-knowing. The sayings of the author of “Al-Bayan-Fi-Akhbar Saheb-uzZaman” is completed.

The author says: The apparent expression of the book of “Al-Bayan-Fi-Akhbar Saheb-uz-Zaman” is this that Tirmidhi has not narrated this additional sentence. However previously, we understood the saying of the author of “Eqdud-Durar”. What is evident from this book and the books of “Matalib-us-Su’ool” and “Fusul-ul-Muhimma” is this that Abu Dawoud,. Tirmidhi, Baihaqi, Abu Omar, Muqarri and Abu Na’eem have all narrated the afore-said additional the truth).

The author of “Matalib-us-Su’ool” says: If someone remonstrates and says: We agree that when these false attributes are discovered they would be a sign and proof. It would then become necessary to act upon them and prove them for the one who is endowed with them. However we do not believe that these signs and proofs could be applied to Khalaf-e-Saleh Muhammad because, amongst the false attributes, is the sign and proof that Mahdi’s father should carry the same name as the Holy Prophet’s father and Prophetic hadiths too (just as they have narrated) stipulates this matter. However, this attribute (i.e. Mahdi’s father bearing the same name as the Holy Prophet’s father) cannot be found in the existence of Mahdi because the name of Mahdi’s father is Hassan and the name of the Holy Prophet’s father is Abdullah. What kind of a connection exists between Hassan and Abdullah? Therefore, this attribute which is only a part of the signs and proofs cannot be applied to Mahdi and when one part of the cause is not proved the entire cause too cannot be proved, since the rest of the attributes are not enough for proving this decree. This is because the Holy Prophet (S.A.W.A.) has not substantiated this decree except for the one in whom all the attributes (where one of them is the similarity of his father’s name) is found and this matter cannot be true of ‘Hujjat Khalaf’. Thus, this decree too cannot be applied to him and this problem or difficulty is a severe one.

Before giving a detailed reply to this problem it is necessary to express two matters so that we may achieve our aim:

First: - In the Arabic language it is a common practice to apply the word of father for great ancestors. The Holy Quran too speak of this matter and says:

(*)

(The faith of your, Ibrahim)

Also, on behalf of Yusuf it says:

(*)

(And I follow the religion of my fathers, Ibrahim and Ishag…)

The holy Prophet (S.A.W.A) too has clearly stipulated this matter as can be seen in the tradition of ‘Me’raj’ (ascension): the Holy Prophet (S.AW.A) asks: Who is this? He replied: ‘Your father Ibrahim. Thus it can be observed that the word of (*) (father) is applied to forefathers.

Second: - ‘Name’ too is used instead of ‘agnomen’ and ‘attribute’ just as the eloquent speaking people have done so. This can be observed in tradition also where Bukhari and Muslim have narrated from Sahl-ibn-Saad Saa’edi who narrated from Ali (A.S.) that the Holy Prophet (S.A.W.A) called Ali as ‘Abu Turab’ and did not call him by this name.

A poet too has pin - pointed this matter in the following poem:

(*)

  The words (*) has also been narrated.

Thus this poet has used ‘name’ instead of agnomen and attribute and this rule is prevalent in the Arabic language.

Now that the two afore-mentioned matters have become clear know that the Holy Prophet (S.A.W.A.) had two grandsons - One was Abu Muhammad (i.e. Hassan) and the other was Aba Abdullah (i.e. Hussein). Considering that Hujjat Khalaf-e-Saleh Muhammad was from the progeny of Aba Abdullah Hussein and not from the progeny of Abu Muhammad Hassan and the agnomen of Hussein is Aba Abdullah also, therefore the Holy Prophet (S.A.W.A.) has used the word of (*) (name) [because of confronting for his father’s right with (*) in place of agnomen and used the word of (*) (father) in place of grandfather. As if the Holy Prophet (S.A.W.A.) has said: Mahdi’s name is the same as mine - He is Muhammad. I too am. Muhammad and the agnomen of Mahdi’s great grandfather is the same as my father’s name because Mahdi’s great grandfather is Abu Abdullah and my father (too) is Abdullah.

Hazrat explained in this manner so that these brief wordings could be comprehensive enough for explaining the attributes and he himself has had briefly announced that Mahdi is from the progeny of Aba Abdullah Hussein.

Therefore, (with this explanation) the afore-mentioned attributes have been put in order and all of them can be applied to Hujjat Khalaf-e-Saleh Muhammad (A.S.).

This explanation is good and sufficient enough to overcome this problem. So ponder over it.

The author says: Apart from the reasons which the author of ‘Al-Bayan’ and Ibn-Thalha in Matalib-us-Su’ool have narrated there are other aspects too as follows: -

Firstly, Allama Majlisi in the beginning of the 13th Volume of his book ‘Bihar-ul-Anwar’ says: some of the contemporaries have said: With regard to the afore -said tradition there are other aspects too, like the fact that Imam Hassan Askari’s agnomen was Abu Muhammad and Abdullah’s (i.e. Hazrat Muhammad’s father) agnomen was Abu Muhammad. Thus these two agnomens are in accord with each other and (amongst the Arabs too, just as it will come later on) the agnomen too is in the name. (I.e. the Arabs use agnomen instead of name).

Secondly, some of the contemporary learned scholars have said in the margin of the book of ‘Al-Bayan’ as such: The best reason in reply to this matter is to say that the wording of the tradition is perhaps in this manner: - Mahdi’s name is the same as my name and my father’s name. This is because many traditions (which can be seen in the book of ‘Ghaibat’) say: Mahdi possesses three names where one of them is Abdullah and the Holy Prophets father’s name too was Abdullah. In some of the traditions, which was previously mentioned, the Holy Prophet (S.A.W.A.) has said: Mahdi’s name is the same as my father’s name. Moreover, on the subject matter of this tradition too, it has come that (the Holy Prophet) said: “Mahdi’s name is the same as my name and my father’s name. The narrator, not grasping the meaning of the tradition and not even imagining that Mahdi (may Allah hasten his emergence) possesses two other names too, and wishing to have corrected the tradition (as per his own reflection) has added the afore-said sentence (Mahdi’s name is the same as my father’s name) to the tradition. Previously, we came to know that the afore-said tradition lacked any defect because Mahdi possesses three names. Thus it can be seen that the afore-mentioned tradition does not contradict our traditions in any way. This is the best reply and I have not found anyone replying in this manner although this reply appears to be clear and obvious.

Thirdly, the afore-said scholar in the margin of the afore-mentioned book says: It is possible that the Holy Prophet (S.A.W.A.) must have said: - “Mahdi’s name is the same as mine and his son’s name is the same as my father’s name.” This is because in some of the traditions the name of Mahdi’s son has been mentioned to be Abdullah and in the third section of this book it will come that Mahdi’s agnomen is Abu Abdullah. Thus a change has occurred and the word of (*) (his son) has been converted to (*) (his father).

Fourthly, Maula Muhammad Reza Imami Mudarres Khatoon Abadi a researcher and scholar writes in his book ‘Jannat-ul-Khulud’ (which contains all what one eye can enjoy and all what one desires) as such: “Our Master Imam Hassan Askari (A.S.) has two names - One is Hassan and the other Abdullah. On the basis of the saying of this scholar, the problem is solved and is in accord with the tradition of Abu Dawoud and all other traditions. Although some of the subject - matter of the book of ‘Jannat-ul-Khulud’ is confined to the book itself yet its author is a person who is a scholar as well as a researcher and perhaps God may enlighten us through his reference and sayings.

Allama Sayed Shahabuddin Najafi who is one of the spiritual leaders of Qum narrated for me as such: “The Qazvini scholar, Agha Razi’uddin (may his dust be fragrant) has mentioned under ‘Qurrat-ul-Aafaaq’ the same as that which the author of ‘Jannat-ul-Khulud’ has mentioned.

The conclusion that we can derive from these traditions is this that the most preferable reply would be to stick to one of the following:

(1) The chain of transmission of this tradition (i.e. the Holy Prophet saying: Mahdi’s father carries the same name as my father’s name) appears to be weak because, it comprises such men who are not reliable and authentic. Rather, they belong to the unknown group. On the contrary, they are those people who are famous as the fabricators of traditions. If there was no one amongst them except the (*)               (i.e. the one who is amongst the narrators of this tradition) suffice it was to render this tradition weak.

(2) The text of this tradition is upseting because Imam Ahmad Hanbal has narrated the same tradition in his ‘Musnad’ (just as it can be seen in “Eqdud-Durar”) without mentioning the saying of the Holy Prophet (S.A.W.A.) that “the name of Mahdi’s father is the same as my father’s name.”

(3) This tradition has been narrated by Abu Dawoud (who is the original one) in different ways. This is because some have narrated this tradition along with the afore-said sentence while others have narrated without this sentence from Abu Dawoud.

(4) This tradition is opposite and contrary to the numerous traditions which, from the viewpoint of chain of transmission are more authentic and from the view-point of expression are more manifest.

Rather, this tradition is contradicting a number of other traditions.

(5) If this tradition is interpreted in either of the above four ways (which have been interpreted against its apparent form and to me is inconceivable) it is still better than rejecting it outright.

The author of “Nurul-Absar” says: - ‘Mahdi’s father was Abu Muhammad Khales-ibn-Ali Hadi-ibn-Muhammad Jawad-ibn-Ali Ridha. Mahdi’s mother was a slave-girl who was called Nargis and as per some other saying she was called as Seegal and still as per some other saying she was called as Susan. About Imam Hassan Askari he says: 'His mother was a slave-girl who was named as Susan.

The author says: “The truth is that Imam Hassan Askari’s mother was called as ‘Hadees’ and what is well-known is this that Susan was one of the names of Mahdi’s mother.”

The author of Matalib-us-Su’ool says: “Mahdi’s father was Hassan Khales-ibn-Ali Mutawakkil-ibn -Muhammad Qaneh-ibn-Ali Ridha... His mother was a slave-girl named as Seegal and as per some other saying was called as Hakimah.”

The author says: “I do not know who has said this because, the woman by the name of Hakimah was the daughter of Abu Jafar Hazrat Jawad and aunt of Mahdi’s father and she was present at the time of Mahdi’s birth.”

Mahdi and His Long Life

It was verified from the previous traditions that the Expected Mahdi who shall emerge at the end of time and will fill the earth with equity and Justice just as it had been filled with cruelty and oppression is none other than Abul-Qasim Muhammad-ibn-Hassan Askari (A.S.). It was also proved that he was born in the night of 15th Shaban, 256. What is integral to this matter is that he should have lived a long life and right from that time until now, more than one thousand and one hundred years have passed from Mahdi’s age and Allah knows best about the time of his emergence and his demise.

Although longevity is something unusual amongst the people yet, as per the nature it is a possible phenomenon. Moreover, there exists proofs and reasons for the long life of Mahdi (A.S.). In other words, the prolongation of Mahdi’s life is amongst the possible affairs and reasons too confirm this point. Thus one is helpless in accepting and acknowledging this matter.

The author of “Tazkerat-ul-Um” says: The entire Imamiah sect believe that Khalaf-e-Hujjat is living and receiving his sustenance. For proving Hazrat to be alive they set forth the following reasons:

First reason: A group of people such as Khizr and Ilyas have lived a long life and it is (still) not known for how many years they have been living. Every year they meet each other and catch each other’s hair.[94]

In ‘Torah’ it has come that Zul-Qarnain lived for 3000 years. However Muslims believe that he lived for 1500 years.

Muhammad-ibn-Ishaq says: - ‘Awaj-ibn-Unaq’ lived for 3600 years.[95]Awaj-ibn-Unaq (whose father’s name was Subhan and mother’s name was Unaq) was born during Hazrat Adam’s time and continued to live until Hazrat Musa killed him.

‘Zahhaq’ lived for 1000 years.[96]‘Thamuras’ too has lived for 1000 years.

Amongst the Prophets, we may mention such names as Hazrat Adam, Nuh, Shais and others that have lived for 1000 or more years.[97]Qainan lived for 900 years.[98]

Mehla’eel lived for 800 years.[99]Nuqail-ibn-Abdullah lived for 700 years. The soothsayer Rabiya-ibn-Omar lived for 600 years. Aamer-ibn-Zureb who was the Judge amongst the Arabs, lived for 500 years. Similary Sulaba and Saam-ibn-Nuh lived for the same number of years. Harb-ibn-Mazaz Jarhami lived for 400 years. It was he who said:

(*)

Arfakhshad too lived for 400 years. Qais-ibn Saa’eda lived for a period of 380 years.[100]

Ka’ab-ibn-Jumha or Jamma Dusi lived for 390 years.

Salman Farsi lived for 250 and according to some other sources for 300 years.

The author of Matalib-us-Su’ool writes: Mahdi was born during Mu’tamid-Allah time and has been concealed till now due to fear (from the enemies). This matter cannot be mentioned because the one who gets concealed and there comes no news from him, (then) his occultation and disconnection of news from him is no reason to believe that his life has come to an end. The Power of Allah is vast. The decree and favors of Allah upon His servants are great and having universality. It is necessary for the eminent scholars to perceive the realities of objects of power (i.e. the creatures) of Allah. However, there exists no way for recognizing the essence of Allah’s Power and those trying to do so will be left in bewilderment. One of the verses of the Holy Quran says: - It is not heresy and it is not improbable to generalize some of the virtuous servants of Allah. His long life till a certain period of time is not something unlikely to occur because, Allah has prolonged the life of many of His Prophets, Legatees expelled ones and enemies. Amongst His pure ones, we may mention the names of Isa and Khizr. Moreover there were many other Prophets (like Hazrat Nuh) who each lived for a 1000 years. Amongst the expelled ones and enemies we may mention Satan and Dajjal and others like Aad who lived for approximately 1000 years. The same was the case with Luqman. All these examples reveal the extent of Allah’s Power by which He has given such long life to some of His servants. So what is wrong in saying that Mahdi’s age (too) has been prolonged until his emergence?!

Man’s Long-Life

If the hygienic rules and the religious and medical directives are observed it is not impracticable to live a lengthy life. The reverse is also true (i.e. non-observance of the afore-said rules will result in reduction in ones life-span.

On this basis, the number of deaths in some countries are much less at present than former times and the number of aged people are more than the previous years. Of course it should not be unsaid that since the hygienic rules are better observed today than former years we see such magnificent results. For this reason, some important companies have been established which insures man’s health and give guarantee for his limited life under special regulations and fixed limit, which have been enacted according to the principles of hygiene.

As a result of following the hygienic rules we see the desired effects out of our conscience. If it was not such, the attention of the wise would not have been focused on those afore-said companies.

When keeping watch over the hygienic formulas and their rules ensures a persons health and prolongation of life it necessarily follows that the more the observance of hygienic rules the more longer will be a persons life. What we see out of our conscience (like difference in health and age and difference in the mode of life) is the best proof and evidence to what we have written.

Therefore, whenever the means of hygiene is kept at man's disposal his age shall be prolonged to the extent, which Allah wishes. The principles of these means are of three types:

First: Observance (during the primary stage) when man is merely a matter. That is to say when he is in the rear of his father, the period of his transition to his mother’s womb, growth and development in his mother’s womb and the period of sucking milk when he is together with his mother. This is because observance of the hygienic principles by parents during this stage is the first step for ensuring a child's health. How often we see a child dying during his infancy or childhood period because of his parents suffering from some disease and or their heedlessness in applying the means of a sound health and non-observance on their part of his (i.e. the child’s) hygienic principles. Thus the parents in such cases are the cause of this felony and they are responsible for depriving their child from living a natural and normal life. ‘O would that the parents deem it necessary upon themselves to follow such rules and regulations and as a result save themselves from such blame.

Second: Observance of those things which are the basis of man’s life like the air that he breathes, the food that he eats, the water that he drinks, the clothes that he wears and the enviournment in which he lives. This is because observance of the means and rules of a sound health in each of these five affairs with respect to quantity, quality, age, strength, weakness, time and place are the most important channels having influence over the health and long life of man.

How many a person has been overtaken by death and have died before dying naturally. The reason for giving away one's life which by nature, is loved by every living creature is the non-observance of one of the afore-mentioned five affairs. A number of physicians and doctors have emphasized that majority of the people who die do not die a natural death. Rather the main cause has been the external factors, which come into existence by not observing the rules of a sound health with regards to the afore-mentioned affairs. Hazrat Farid Wajdi Affandi has narrated the words of some of the physicians and doctors in his book “Da’erat-ul-Ma’aref”.

Third: External occurrences and incidents and contact with natural phenomenon like uncustomary heat and cold, pain and maladies, misfortunes and difficulties, grief and sorrow and actions and movements. All these greatly influence a persons health and life-span. How often it has occurred that a person has died of heat or cold or has perished because of pain and illness. How many a person’s life ‘has been shortened due to misfortunes and difficulties or has turned old due to grief and sorrow. Besides, a great number of people’s life do obliterate and break up due to severity of their actions and bodily movements. If these factors do not play any role in man’s death then, his life would certainly be long enough.

If man observes the hygienic rules as per the afore-s aid three principles; then nothing can prevent him from living for hundreds and rather thousands of years in this world by the will of Allah!?[101]

No matter how much we ponder over this point and probe into some of the appropriate books, we cannot find any objection and reason against this matter. Rather, too often a person doing research into this matter has come across some facts forcing him to testify in the subject of longevity.

The mysteries of life and the faculties which have been deposited in man’s existence is always hidden and unknown. Today, medical science with all its advancement has not become cognizant with all those mysteries and has not perceived its realities the way it should have done so. Some of our friends who are doctors have confirmed this point. One of them says: Often it occurs that a patient is brought to me and as per the medical rules, I see him close to death. Rather his chance of survival is one percent. I then leave him aside and lose hope in his recovery. When on the same day or the next day I visit him for the time, I see him well and fine and the probability of his dying becomes one percent. On the other hand, how often it has occurred that I come across another patient whose case is just the opposite of the first patient.

Verily, to live for hundreds of years is something unusual and uncustomary meaning that gathering together and obtaining the means of a sound health from all the aspects (which we previously pointed out) is earnestly a rare and scarce affair - and does not occur for majority of the people in most of the periods and places. However if those means are gathered together, it is possible for man’s life - span to prolong habitually and naturally. So, the problem lies in gathering together and making available the means (of a sound health) and not in the means of a lengthy life.

When you become fully conversant with what we have previously mentioned and become aware of the article written in the magazine “Al-Muqtataf” you will realize that God’s statement in Sura ‘Saffat’ with regards to the story of Yunus (A.S.) is something customary:

(*)

“But had it not been that he was of those who glorify (Us), He would certainly have carried in its belly to the day when they are raised.”

Thus it is possible for man to live in the depth of the sea till the Day of Judgement. Why shouldn’t it be so when Allah has Power over all things.

Views of  One Magazine by the Name of Al-Muqtataf

The magazine ‘Al-Muqtataf’ in its third edition in the year 1359 published one article under the title “DOES MAN LIVE IN THIS WORLD FOREVER” and has said: What is life and what is death? Is it that death has been destined for every living being!?

Every grain of wheat is a living substance having a place in its own cluster. That cluster too is grown from another grain and that grain too comes into existence from another cluster and so on. As such, prying into the history of six thousand or more years becomes easy. Grains of wheat which have been found amongst the remains of ancient Egyptians and Assyrians reveals this fact that ancient Egyptians and Assyrians used to sow wheat and make bread out of its four. The wheat which is available with us at present has not been created from (*) (i.e. nothing). Rather this wheat has come into existence from those ancient wheats in a concatenated manner. Thus this present wheat is one part of another living wheat and that one from another one and so on until it goes back to six or seven thousand years or rather hundreds of years.

These grains of wheat which turn into bread and do not have any movement and growth are in reality living entities like all other living creatures. Nothing is deficient in them but a little water. Thus life and existence of wheat have been for thousands of years -right from ancient times until now. This also applies to all types of plant possessing seed or fruit. Even the animals are not excluded from this rule. This is because all insects, fishes, birds, beasts, mosquitoes and even human-beings who are the greatest of all creatures are reckoned to be a part of their own parents and their parents a part of their parents and so on.

Man leaves behind a generation and that generation is one living part from his own self just as the seed of one plant or tree is a part of that particular plant or tree. In this living part, there earnestly exists small particles like those particles, which have given shape to the organs of parents and the organs of this part are the very food, which he eats. Thus a date-seed becomes one tree which shall possess branches of leaves and dates and an olive-seed turns into a tree which shall have branches, leaves and fruits. All plants, eggs of insects, fishes, birds, beasts, mosquitoes and even human beings can be inferred in this manner.

All the afore-mentioned examples are so well - known that not even two persons can be found who are having dispute over it. Sometimes it happens that a tree itself lives for 1000 or 2000 years but man does not live for more than 70 or 80 years. In rare cases, he may live for 100 years and the gastric particles remain alive and grow in order to preserve the generation. However all the parts die as though death has been destined for them. Centuries have passed since man has thought of relieving himself from the claws of death or at least increasing his life - span. This is especially true so at present when man wishes to fight the various diseases and plagues with medicines. It has still not been ascertained that for example some one has lived for 100 years in recent times.

However, reliable scholars say: - The entire body-tissue of an animal is so endurable that it has no end and it is possible for man to live for thousands of years provided no accident severs his age. This opinion is not merely a conjecture. Rather it is something practical and has been confirmed by experiments.

One of the surgeons was able to cut off a part of an animal and then keep it alive for many years more than the animal itself could have habitually lived. That is to say, the very existence of that cut-off part finds connection with the nourishment that is given to it. Thus it is possible that that part may live forever if ample of nourishment is given to it.

The afore-said surgeon is Doctor Kas Carell who is occupied in Rockfeller, New York. He conducted this experiment on one part of an embryo of a hen which that part grew and remained alive for more than eight years. The afore-said doctor and others like him have experimented on the human parts such as the organs, muscles, heart, skin and kidney and have come to this conclusion that the said parts develop and remain alive so long as they are given ample of nourishment.

Even Doctor Wimend Webrel who is amongst the Professors of “Society of Junes Hiknes” says:

It has been proved through experiments that the parts of a human body remain in working order due to nourishing power. Since this saying is based on scientific findings it is highly explicit and significant. Apparently, the first person who conducted this test on the body and part of an animal was Doctor Jack Lup who was one of the surgeons of Rockfeller Hospital in New York. The said doctor tested the way of birth of a frog from those eggs which were not inseminated and came to this conclusion that amongst the eggs some remain alive for a long period while some die very soon. This incident induced Doctor Jack to conduct once again this test on a frog and consequently succeeded in keeping alive these parts too for a long time.

Later Doctor Wern Luis and his wife proved that it is possible to keep the parts of a bird’s foetus in salt-water and allowing them to live. When some organic substance is added to it, the said parts tend to grow and multiply. Successive tests have revealed that it is possible for the parts of any animal which is kept in salt-water to remain alive and grow provided they are given food. However it is still not known whether those parts remain alive or not after turning old.

Afterwards, Doctor Carell embarked on further tests and proved that these parts do not bring senility in an animal. Rather the life - span of these parts is more than the normal life-span of the animal itself. The said doctor started his experiment in the year 1912 and on this path faced many problems until he and his assistants finally succeeded in proving the following points:

(1) The afore-said parts remain alive constantly provided they do not encounter certain occurrences which destroys them like deficiency in food and entry of some of the microbes.

(2) These parts not only remain alive but grow and multiply just as they grow and multiply inside an animal's body.

(3) It is possible to know the measure of growth and increase of these parts and their relation with the nourishment given to them.

(4) Time has no effect on them. That is to say, these parts do not turn old and weak through the passage of time. Rather, the slight effect of senility is not produced for them. Moreover, these parts grow and multiply in the current year in the same manner, which they used to grow and multiply in the previous years. All these eternal things reveal that these parts grow and remain alive if proper care and food is provided to them. Therefore the main factor which causes death is in attentiveness and not senility.

So, what is the cause of man’s death? Why is it that man does not live for more than hundred years and rather lives normally for only seventy or eighty years??!

We may reply as such: An animal’s body possesses numerous and diverse parts and these parts have strong connection with each, other. Not only this but the lives of some of them are dependent on the lives of others. Thus, when due to some reason or another, some of these parts turn weak and die, the other parts too die. Similarly it is the microbes, which reduces man’s age and restricts it to seventy or eighty years especially the number of human-beings who die during childhood. What has ultimately been concluded from tests and experiments is as such: The reason why man dies is not because he has completed seventy, eighty or hundred years but because the external factors enter some of his (internal) parts and kill and destroy them and since there exists a relation between these and other parts, the other parts too get destroyed.

Thus, whenever medical science becomes powerful enough to destroy these external factors or at least prevent them from influencing the parts of our body, there can be nothing which can stop man from living hundreds of years just as some species of trees live for these number of years. It is not far when medical science and hygienic mediums will attain this lofty achievement and consequently the number of people living an average life will increase or that they will live twice or thrice the normal age.[102]

Mahdi is Alive and Being Given Sustenance

When we wish to speak on this topic and prove that Mahdi, the Expected one is alive, receiving his sustenance and living a life just like others until the time when Allah gives him permission to emerge and establish the truth and Justice and destroy oppression, we are bound to mention before anything else, the following preliminaries:

Firstly, it should be possible for man to live hundreds or rather thousands of years and just as you are aware, science and nature do not repudiate this possibility.

Secondly, Mahdi the Expected one is the same Abul-Qasim Muhammad-ibn-Hassan Askari-ibn-Ali Hadi-ibn-Muhammad Jawad-ibn-Ali... just as it was previously mentioned too.

Thirdly, Mahdi was born on the day, which we have previously mentioned and Imam Hassan Askari had no son other than Mahdi. Rather he is the only child of his father.

Now that you have become aware of these points we say: We are having with ourselves reasons, which prove that Mahdi is alive and is being given sustenance. For an impartial person suffice it is for him to refer to only one of them:

First: Basically, what is deemed to be expedient is this that Mahdi is alive. This is because we are sure about his birth but doubt his death. Not even one authentic and reliable person has narrated anything about Mahdi’s demise. The only thing which can be seen in the expressions of some of the deniers is certain improbabilities and the point that how it is or would be possible for Mahdi to live such a long life.

Verily, whatsoever I reviewed the sayings of reliable traditionists, historians and genealogists I could not find in their sayings any stipulation about the demise of Mahdi. Thus it is not right on our part to pass judgement about Mahdi’s death after knowing for sure that he is living.

That Mahdi’s long life is merely uncustomary and unusual does not recommend us to give up our previous firm belief Thus it is fair to say that the one who believes in Mahdi’s death is compelled to produce evidences as against the saying of the one who says:

Mahdi is alive and is being given sustenance.

However, even if we assume that evidences can be produced yet one cannot pass judgement on Mahdi’s demise. Rather one is forced to oppose to evidence with views, which are stronger from the view - point of reference and more manifests from the view-point of denotation.

Second: When Mahdi’s birth is proved, there remains no alternative but to accept one of the following two affairs:

We either accept that Mahdi (A.S.) is alive and continues to live like all other human-beings until the time when Allah shall command him to emerge or on the basis of what is in wont, believe that he has died and Allah by His Power shall make him alive at the appointed Time. However there is not the slightest doubt that the first affair is more closer to natural wont and principles of nature than the second affair which is far from natural wont. For this reason, the action of Prophets turning the death alive was considered to be a miracle and not longevity.

Third: The tradition which has been unanimously accepted by both Sunnis and Shias contains the following contents: The Caliphs (after the Holy Prophet (S.A.W.A.) and the Imams of the Muslims - so long as this religion continues - are twelve in number. After it has been proved that Mahdi is the twelfth amongst them, it becomes indispensable to believe that he is alive and living. Otherwise what necessarily follows is this that there will remain no Imam amongst the Muslims in this era and their death will be similar to the death of those people living during the period of ignorancy.

Fourth: Traditions which speak of Mahdi’s occultation and indicate the manner in which people derive benefit from his existence clearly shows that Mahdi is an alive entity who is being given sustenance and is living like other human-beings. Some of those traditions state that Mahdi is ‘Muntazar’ (Expected one) during the period of his occultation while some others specify that the period of Mahdi’s occultation will be the same as the period of his age. Moreover some traditions say: Blessed is the one who during the period of occultation of Hazrat Mahdi is steadfast in his words about his Imamat. Besides these, there are yet other sayings which proves Hazrat’s life and continuity till the day of his emergence.

Rather, it is possible to say that the very word of ‘Ghaibat’ (Occultation) about Mahdi and his title of ‘Gha’eb’ (Hidden one) are itself a clear testimony of his living because, the words (*) (Occultation) and (*) (Hidden one) have been placed vis-a-vis the words (*) (Appearance) and (*) (Appeared one) and do not correspond the words (*) (Death) and (*) (Dead one) and or the sentence “soon he shall be born” just as Ibn-Abil Hadeed has mentioned.

Fifth: Specification of some of the great Sunni scholars about continuity of Mahdi’s existence.

Amongst them we may mention the name of Shaikh Mohyiddin Arabi in his book “Fotouhat” as per what has been narrated by Shaikh Abdul Wahab Sh’arani in his book “Al-Yawaqit-wal-Jawahar” (Just as we had narrated the same from the book “Es’aaf-ur-Rhagebeen”) who specifies this point that Mahdi is the immediate son of Hassan Askari and the fact that Imam Hassan Askari departed this world in the year 260 A.H. However what is incidental to these two points and explicit admittance of Mahdi’s existence and his continued life till the time of his emergence or an admittance of his existence and demise and then Allah making him alive (once again). It does not appear that Shaikh Moyiddin Arabi was having the second possibility in mind.

Amongst them is Shaikh Abu Abdullah, Muhammad-ibn-Yusuf-ibn-Muhammad Ganji who in his book ‘Bayan-Fi-Akhbar-Saheb-uz-Zaman’ Just as what the author of Es’aaf-ur-Rhagebeen has narrated on page 227) says:

“One of the points which proves that Mahdi is alive and still living after going into occultation and the fact that his continuity is not an impossibility is the very existence of Hazrat Isa-ibn-Maryam and Hazrat Ilyas who are amongst the friends of Allah and the existence of Dajjal and the sinful Satan who are amongst the enemies of Allah. The existence of these personalities has been substantiated by Quran and Prophetic traditions.”

Amongst them is the learned and mystic Shaikh Khawja Muhammad Parsa who in his book ‘Fasl- ul- Khetab’ (Just as the author of ‘Yanabi-ul-Muwadda’ has narrated on page 451) after mentioning the birth of Mahdi says: “Allah bestowed wisdom upon Mahdi in his infancy just as He did so in the case of Hazrat Yahya and Isa.”

Khawja Muhammad Parsa continues and says: Allah has lengthened the age of Mahdi just as He has lengthened the age of Khizr.

Amongst them is Shaikh Abdul-Wahab Sha’rani who in his book “Al-Yawakit-wal-Jawahar” (just as what has been narrated on page 157 of Es’aaf -ur-Rhagebeen) says: “Mahdi is the son of Imam Hassan Askari and his date of birth is 15th Shaban 255 A.H. He is still living until he meets Isa-ibn-Maryam.”

Thereafter he says: “Shaikh Hassan Araqi narrated this for me after his meeting with Imam Mahdi and the same has been conformed by Sayed Ali Khawas.”

Amongst them is Shaikh Sadruddin Qunawi who at the time of his death told his students Just as the same has been written in “Yanabi-ul-Muwadda” on page 469) as such: “You may sell my medical and philosophical books and give the money derived from them in charity to the poor. But with regards to my books on hadith and mysticism you may preserve them in the libraries and every night you recite seventy thousand times the attestation of Unity (of God) i.e. (*) and send my greetings to Mahdi.”

The author says: This saying of Shaikh Sadruddin does not necessarily prove the existence of Mahdi because he must have spoken these words under this impression that perhaps his students will witness his emergence. However the first saying is more evident.

Amongst them is Sa’aduddin Hamavi (just as what has come on page 474 of “Yanabi-ul-Muwadda” narrating from the book of Shaikh Aziz-ibn-Muhammad Nasafi) who while mentioning about Allah’s saints says: “Allah appointed twelve ‘Wali’ (custodians) from Ahl-ul-Bayt for this ‘Ummah’ (nation) and made them the successors to the Holy Prophet (S.A.W.A.)... However the last of the saints who is the last successor of the Holy Prophet and the last custodian and the twelfth representative is MAHDI Saheb-uz-Zaman.

Amongst them is Shaikh Shahabuddin Hindi who is famous by the title of ‘Malik-ul-Ulema’. In his book ‘Hidayat-us-Su’ada’ (just as what has come in the book ‘Durraril-Musawiya’) he says: “The ninth Imam from the offspring of Imam Hussein is Imam, Hujjat-ul-Allah Qa’em Mahdi, the Hidden one. He shall live a long life just as Isa, Ilyas and Khizr (amongst the believers) and Dajjal and Sameri (amongst the infidels) have lived a long life.

Amongst them is Shaikh Muhammad famous as Khawja Parsa who in the margin of his book ‘Fasl-ul-Khetab’ (Just as what has been written in ‘Durraril-Musawiya’) says: “Caliphate and Imamat shall end in Mahdi. He is the Imam right from the time of his father’s demise until the Day of Judgement. Isa shall pray behind him and acknowledge him and will invite the people towards his school of thought.

Amongst them is the inspired traditionist Shaikh Shaeer-ibn-Hajar Askalani, the author of ‘Fath-ul-Bari-Fi-Shar-Sahih al-Bukhari’. In the book ‘Al-Qaul-ul-Mukhtasar-Fi-Alamat-ul-Mahdi-ul-Muntazar’ (just as what has come in Fotouhat - Islamiyah Vol.2 Pg. 320) he says:

“Sound traditions have determined for us the belief

Mahdi’s existence. Mahdi is the same person whose emergence shall coincide with the emergence of Isa and Dajjal. By Mahdi is meant this very personality and those before him were not Mahdi at all.”

Amongst them are some other learned scholars and mystics who have written such sayings and sentences about Mahdi in the form of poems and odes in Arabic and Persian Oust as the same has been written in “Yanabi-ul-Muwadda” and ‘Manaqib’). These poems speak of Mahdi’s existence and the fact that Hazrat is a living personality receiving his sustenance from his Lord. This is because they have depicted Mahdi with such positions as ‘Vilayat’, ‘Imamat’, ‘Caliphate’, Deputyship on behalf of the Holy Prophet (S.A.W.A.) and the channel of divine blessings.

Those wishing to know more should refer to books written by our scholars in this regard especially the book “Kashful-Astar-Fil-Gha’eb-Anil-Intezar” written by Haj Muza Hussein Nuri Tabarsi (may his dust be fragrant) - the Master of the ‘Mujtahids’ and the last of the inspired traditionists. The contents of this book are such that it would quench the thirst of a thirsty person and cure the sickness of a sick person.

Mahdi and Those Who Have Seen Him

Under this title we shall set forth three fine narratives as a means of cooling the heart and not in the form of reasoning and argumentation.

Firstly, Shaikh Abdul-Wahab Sha’rani in his book ‘Tabaqat-Urafa’ while writing about Shaikh Hassan Araqi says: I went along with Sayed Abul-Abbass Harithi to meet Shaikh Hassan Araqi. The latter said: Should I narrate to you the story of my life right from its beginning until now. I shall relate in such manner that as if you have been my intimate friend right from childhood. I replied: “Yes, you may please narrate.”

He said: “I was a youth amongst the craftsmen of Damascus. On Fridays, we used to occupy ourselves in playing, drinking and gambling. It was on one of those Fridays that I received some sort of an inspiration from Allah that: Have you been created for such deeds? Therefore, I gave up my usual activities and fled away from my companions. They pursued me but could not find me. I entered the mosque of Bani-Umayyah and saw a person on the pulpit who was speaking about Hazrat Mahdi. By this, I became eager in meeting Mahdi. There was not a single prostration, which I used to perform and not ask Allah to fulfill my wish for meeting him. In one of the nights, while being engaged in the recommended prayers, I saw all of a sudden someone sitting behind me. He rubbed his hands over my back and said: “O my son, the Compassionate Allah has granted your wish. I am Mahdi, what do you want.”

I said: “Win you come with me to my house?”

He replied: “Yes.” Then we went together and on the way he said: “Take me to some lonely place.” I took him to a lonely place and he stayed there with me for seven days.

The author of “Yanabi-ul-Muwadda” narrates on page 455 (an incident) from the book “Kashful Ghumma” of Shaikh Ali-ibn-Isa Arbali who in the view of Shias and Sunnis is a reliable person. The said author relates as such: People narrate stories and incidents about the miracles of Imam Mahdi (May Allah be satisfied with him) which describing them would take a long time. However I shall narrate two of them which are closer to our time and which have been narrated to me by a group of reliable brothers.

First: There lived a man named Ismail-ibn-Hassan between the two cities of Hilla and Furat. My brothers narrate from Ismail that there appeared a boil on his left thigh, which was the size of the palm of ones hand. Doctors who looked at his boil expressed their inability in curing it. Thereafter, Ismail left for Samerra and visited the graves of Imam All Hadi and Imam Hassan Askari (May Allah be satisfied with them). Later he entered Sardab. There he beseeched the Compassionate Allah and seeked help from Mahdi.

Then, he entered the Tigris River, took the ritual wash and changed his clothes. Suddenly he saw four riders coming from the direction of the city of Samerra. One of them was an old man holding a spear in his hand while the other was a youth wearing colorful clothes. The one holding the spear was coming from the right flank while the other two were coming from the left flank. The youth who had put on colorful clothes was coming from the center. This youth asked Ismail as such: “Will you go tomorrow to your family?” Ismail replied: ‘Yes’. He said: “Come close to me so that I can learn about your problem.” Ismail went close to him. He bent down and pressed his thigh with his blessed hand and then sat back on his saddle. The old man who was holding a spear in his hand said: You have been aired. He is your Imam.

The four riders left and Ismail too followed them. “Imam said: Return back.” Ismail replied: “I shall never separate from you.” Imam said: “It is for your own good that you go back.” Ismail replied: “I shall not part from you under any circumstances.” The old man interrupted us and said: “Have you no shame! Your Imam has twice commanded you to go back and yet you are disobeying?” Ismail stopped. After Imam went forward a few steps, he turned back towards hind and said: “When you will reach Baghdad, the Caliph Mustansi Billah will forcibly summon you. When he shall offer you something, you refuse to accept it. Also tell our son Razi’uddin to write on your behalf to Ali-ibn-Awaz. I will too beckon him to give you whatever you wish.”

After this Hazrat left with his companions and Ismail’s eyes lay fixed at them until he could see them no more. He sat on the ground for some time and started to weep because of his separation from them.

He then went to Samerra where the people surrounded him and said: Why do we see you so much changed? What has happened?? Ismail said: Do you know who were these riders who had left the city and had gone towards the river? They said: They were from the nobles and are the owners of cattles. Ismail said: They were Imam and his companions. The one who had put on colorful clothes was Imam and it was he who rubbed his blessed hand over my wound spot. They said: Allow us to see for ourselves. When Ismail displayed his thigh to them there was not even a scar left to be seen. People started tearing his clothes to get lucky charm and then took him to the treasure house so that others could not reach him. Later, the Caliph’s representative came and inquired about this incident and asked his name, his background, his native place and the purpose his exit from Baghdad in the first week.

The next morning after reciting his-prayers Ismail left the city of Samerra before a huge crowd. On the way he reached one spot where people had gathered in great number and were inquiring about his name, genealogy and the place from where he came. When they saw and recognized him by the afore-said signs, they began to tear his clothes and took them away as blessings. The Caliph’s representative wrote a detailed report on this incident and dispatched it to Baghded. The minister called in Sayed Raziuddin to inquire from him the authenticity of this incident. When Raziuddin (who was one of Ismail’s companion and had been Ismail’s host before leaving for Samerra) and some others saw Ismail they descended down. When Ismail showed his thigh to them and they could not see any trace of the wound, Raziud din remained fainted for almost an hour. After gaining consciousness, he caught hold of Ismail’s hand and took him to the Minister. Raziud din cried and said: He is my brother and the most beloved of all men.

The Minister inquired from Ismail about that particular incident and he in turn described it in length. The Minister ordered the doctors who had previously seen Ismail’s thigh to come forward. When they arrived he asked: When did you last see his wound? They replied: Ten days before. The Minister displayed Ismail’s thigh and when the doctors saw no trace of it, they said: This is the act of Messiah. The Minister said: We know who has performed this act.

The Minister took Ismail before the Caliph. The Caliph asked Ismail to give account and Ismail explained in detail all what had occurred for him. When the Caliph presented Ismail with a sum of one thousand dinars, the latter said: “How dare I take even a little of this offer.” The Caliph said: “Whom do you fear?!” He said: “From the one who cured me because he has forbidden me from accepting anything from you.” On hearing this, the Caliph began to cry.

Ali-ibn-Isa says: I was once narrating this incident to a group of people who were around me. Shamsuddin, who was Ismail’s son was also present but I had then not recognized him.

Shamsuddin said: “I am Ismail’s son.”

I said: Had you seen the wound on your father’s thigh?

He replied: At that time, I was only a child. However I had heard this matter from my parents, relatives and neighbors and saw the place of wound after it had been cured. I could not find any trace of the wound and hair had grown on that spot.

Ali-ibn-Isa further says: I inquired about this incident from Sayed Safi’uddin Muhammad-ibn-Muhammad and Najm’uddin Haider-ibn-Amir too and they informed me of this incident and said: “We had seen Ismail before and after his recovery.”

Moreover his son related to me that his father after his recovery, went to Samerra for forty times so that he would perhaps get the honor of visiting him once again.

Second: Sayed Baaqi Athwah Alawi Hasani related to me that his father Athwah did not acknowledge the existence of Mahdi. He would often say: “Whenever Mahdi comes and cures me, I will confirm the people’s saying” (about Mahdi). When we had all gathered for the ‘Isha’ (night) prayers, we heard a shriek from our father. We went close to him and he said: “Imam passed from here at this very moment. Look out for him.” We went in search for him but could not find anyone. We returned back and then our father said:

Someone approached me and said: ‘O Athwah! I replied: “At thy service.” He said: “I am Mahdi. I have come to cure you.” He stretched out his hand, pressed my thigh and then left.

Narrator says: After this incident, he used to run like a deer and there was not a trace left.

Ali-ibn-Isa says: I inquired this incident from Sayed Baaqi’s son and he too admitted it.