Discussion On Imam-e-zaman(a.t.f.s.)

The Endowed Perfection of Hazrat Mahdi (a.t.f.s.)

Alongside acquired perfection, there exists a gifted or endowed perfection from the side of somebody else and it differs from the previous mentioned perfect traits or attributes.

Let us explain endowed perfection with an example. Suppose that you are unaware of a thing and personally want to acquire its knowledge. You have to browse through a few books and spend a few hours in order to acquire it. Instead of this effort, if someone comes across and makes you aware of the entire concept in a jiffy, that is, presents this knowledge to you on a platter. So, you have got a new perfection, which was neither present in you at the time of birth nor have you attained it through your efforts. Rather, it has been gifted to you and you have become its owner. Or like in material perfection, one man toils from morning till evening, works hard and sweats to earn a couple of hundred dollars. Meanwhile, there walks in another person who hands over two hundred dollars to him and makes him the owner of this wealth.

Spiritual perfection is also the same. That is, I commit a sin and usurp the rights of the people. To compensate for this perpetration, I should strive to earn money and pay the aggrieved party. But somebody walks in and reimburses the victims on my behalf, eases my struggle and consequently, my crime is forgiven. Of course, the element in my forgiveness is the one who has indemnified the right of the people on my behalf.

Another example is that of a person who goes for Hajj and bears numerous difficulties in performing its various rituals. But suppose, he appoints me as his representative and sends me to perform all the tedious and tiresome rituals on his behalf. Then, although I am the one who has borne all the difficulties, the reward is written in his name as well, as I was his nominee. Consequently, his perfection is augmented due to my efforts.

This endowment can take place during the life of a man or after his death. After the death of the Messenger of Islam the Muslims have gifted numerous perfection to him (s.a.w.a.). The reward of every statement of 'There is no god but Allah' that is uttered goes in his (s.a.w.a.) account. Whenever a person recites salawaat in any nook or corner of the world, its dividend reaches to him (s.a.w.a.). The same applies for prayers, fasting and all other obligatory and recommended actions. Of course, the performer of all the above actions too is eligible for his share of the reward. For, when I perform a good deed on your behalf, both of us reap the dividends for it without the reward of either of us being reduced.

One of the gifted perfection of Imam-e-Zaman (a.s.) is the salutation offered to him by the previous divine proofs, jurists, believers and followers. Thus, when a person recites salawaat and sends salutations in the following ziyaarat every morning after the obligatory prayers, its reward goes to the account of Imam-e-Zaman (a.s.) as well57.

Here, we have opened another account, which is the account of perfection of Imam-e-Zaman (a.s.) offered to him (a.t.f.s.) by the previous divine proofs, jurists, martyrs, believing men and women. None can match Imam-e-Zaman (a.s.) in this perfection or be his equal. In this very Masjid-e-Jamkaran, where you have the privilege of congregating, there are numerous people who repent and seek forgiveness in the name of Imam-e-Zaman (a.s.), supplicate, invoke, send salutations, etc. All these acts of worship and servitude are performed on behalf of Imam-e-Zaman (a.s.). Therefore, one of our duties in the major occultation is to do good deeds on his behalf.

To summarize the discussion, we have discussed three stages of perfection of Imam-e-Zaman (a.s.).

The perfection that has been divinely endowed to perform the important task of conveying Allah's message and its implementation; The acquired perfection of Imam-e-Zaman (a.s.); The gifted perfection of Imam-e-Zaman (a.s.) that has been conferred on him by others through their acts and good deeds, a series that commenced from the time of Hazrat Adam (a.s.) and has continued through the chain of Prophets (a.s.), Nuh (a.s.), Ibrahim (a.s.) Moosa (a.s.), Eesa (a.s.) and even the last Prophet, Hazrat Muhammad (s.a.w.a.) prays for him (a.t.f.s.). Imam Sadeq (a.s.) too has offered the Dua-e-Nudbah as a compliment before the birth of his descendant, Imam-e-Zaman (a.s.).

Therefore, the preparations and arrangements have begun right from the time of Hazrat Adam (a.s.), without any formality, and continued till his birth and after it through the four special deputies, scholars, jurists, believers, righteous ones, martyrs, truthful ones, etc. Hence, in the existence of Imam-e-Zaman (a.s.), we have a total and complete human being in all respect.

Instead of visiting the shrines and tombs of lesser mortals and invoking inferior humans, let us take the first step and cry out from the depths of our hearts, 'O Saaheb al-Zamaan' and ask from him (a.t.f.s.) whatever one desires. On the subject of perfection, we have some other discussions that shall be set fortht in their appropriate places.

Mafaateeh al-Jenaan by Shaikh Abbas Qummi, in the chapter of Ziyaaraat of Hazrat Baqiyatullah (a.t.f.s.) after Dua-e-Nudbah.

LONGEVITY

A discussion that should be dealt with independently is that of longevity of Imam-e-Zaman (a.t.f.s.)-A point that is often treated with cynicism and skepticism. It is a cause of deviation of many a group in the long course of history, particularly in the last hundred years or so.

At the first level, we shall analyze longevity from the angle of proving it, so that we may see as to what is the reason that Imam-e-Zaman (a.t.f.s.) is alive for such a long period. Thereafter, the mode of his life in this era and the standard of effect of longevity on his physique will be investigated. Initially, the discussion shall be examined from the aspect of traditions and Islamic texts, followed by the presentation of doubts and then from various angles, their replies will be given.

The Sunnis have accepted the belief in Mahdaviyat in principle and many of their prominent scholars have even confessed to the fact that he (a.t.f.s.) is from the progeny of Hazrat Zahra (s.a.) and Imam Husain (a.s.). But they have not acknowledged that he (a.t.f.s.) is alive and has a long life. Rather, they are of the view that he (a.t.f.s.) will be born in the last era. Some of them (Sunnis) opine that Imam-e-Zaman (a.t.f.s.) is dead and will be reborn because there are some traditions that declare, "He will rise after his death58". Relying on this tradition, they subscribe to the view that he (a.t.f.s.) will die and be resurrected. In response to this group, we state that this tradition implies the death of his remembrance (and not Imam-e-Zaman (a.t.f.s.) himself), as we have in some traditions, 'He will rise after the death of his remembrance (from the minds of the people)'59.

Anyway, there are some who believe in the existence of Imam-e-Zaman (a.t.f.s.) but do not consider him to be alive during occultation and are of the view that occultation means to die, to be given a new life and finally, to bring a revolution. Of course, there are few takers for this theory. For, people either reject the existence of Imam-e-Zaman (a.t.f.s.), or believe Imamate to be position-oriented (and not person-oriented)60. Or, if they think him (a.t.f.s.) to be the son of Imam Behaar al-Anwaar, Allama Majlisi, vol. 51, p. 30, H.6 Ibid. H.4

There are very few in the Islamic world, who consider Prophethood and Messengership to be position-oriented (nau'ee). That is, they don't believe that anybody can possess the conditions of Prophethood, receive revelation from Allah and claim Prophethood among the people. Rather, they believe Prophethood to be person-oriented and consider the appointment of a Prophet as a prerogative of Allah and deem a Prophet to be from the side of Allah. But in the case of Wilayat, Imamate and leadership of the Ummah, most of the Sunnis and some of the Sufis (Gnostics) reckon it to be position oriented.

They opine that anybody can attain the status of Imamate and leadership through worship, self-development and treading the path of gnosticism. Thereafter, he has some effect in the world of creation and is effectual in it and also takes control of the reins of the people in his hand, particularly those who tread the path of Sufism, and becomes their pivot, guide and master. They regard the door of Wilayat as open for anybody and think that he who has the capacity of treading the path of Sufism (Sair-o-Suluk) under the guidance of a pivot (qutb) can reach to this venerable position. Often, they use the term Wilayah for Imamate, and like the former, they consider Imamate as an attainable position for the students of their schools. Hasan Askari (a.s.), then wittingly or unwittingly, they subscribe to the theory of longevity.

Traditions Concerning Longevity of Imam-e-Zaman (a.t.f.s.) We have numerous traditions from the Holy Prophet (s.a.w.a.) as well as the infallible Imams (a.s.) regarding the longevity of Imam-e-Zaman (a.t.f.s.). In these quotes, just as the Messenger of Islam (s.a.w.a.) and his successors (a.s.) have talked about occultation itself, its peculiarities, etc., they have spoken about longevity as well. For instance, "Surely for the Qaem among us, there is an occultation, the duration of which will be long.61"

This tradition is from Imam Sadeq (a.s.). In another quote, Imam Zainul Aabedeen (a.s.), the fourth Imam, says, "In Hazrat Mahdi (a.t.f.s.), there are a few characteristics of the previous prophets. Among them is longevity, which was available in Hazrat Adam (a.s.) and Hazrat Nuh (a.s.)62." The aforementioned statement is found frequently in the traditions of the Messenger of Islam (s.a.w.a.) and the infallible Imams (a.s.).

Longevity is among the peculiarities of Imam-e-Zaman (a.t.f.s.) so that if somebody claims this eminent position, in the absence of this important characteristic, indeed his falsehood and lie will be proved and established for one and all. Thus, longevity is an distinguished particularity of Hazrat Mahdi (a.t.f.s.), much before his birth, endorsed by traditions from both Shia as well as Sunni references. Imam Reza (a.s.) foretells,

"When (Mahdi) reappears, he will be old in age but young in appearance.63" Another tradition predicts,

"And from his signs is that he will not become old by the passage of days and nights.64"

But in the creed of Ithna Ashari Shiism, Imamate, like Prophethood, is person-oriented and limited, and regard its affair to be in the hands of Allah. It is only Allah the Almighty, Who appoints a few, limited people to this esteemed and honourable position. He has instilled in them the necessary and required conditions for this great status and created them with volition, which is of course a pre-requisite. He has made the Messenger of Islam (s.a.w.a.) introduce them to the people just as He made the previous Prophets (a.s.) familiarize their successors to their nations. Hence, on the basis of the famous quote of the Holy Prophet (s.a.w.a.), 'After me, there will be twelve successors, first of them is Ali and the last, Mahdi", if somebody considers Imamate as an attainable position and does not deem it to be limited and confined to a few people, then indeed such an idea emanates from ignorance or disbelief in the tenets of the Ithna Ashari faith and is in direct contradiction to its creed.

Behaar al-Anwaar, vol. 51, p. 142 Ibid. p. 217

63Ibid. vol. 52, p. 322

So, it is our belief that Imam-e-Zaman (a.t.f.s.) is alive and during this period, with the passing of the days and the nights, he grows in age like all of us, but his appearance does not change and remains like that of a youth. In the just mentioned tradition, it is said that Imam-e-Zaman (a.t.f.s.) will look like a forty year old man or even lesser.

In yet another quote, a person came to Imam Baqer (a.s.) and asked, 'Are you the one who will kill the enemies of Allah?' He (a.s.) replied, 'How can I be that person when I am already forty-five years old?!65"

Thus, the existence of longevity and youthful appearance simultaneously, in Imam-e-Zaman (a.t.f.s.) has been mentioned as his distinct characteristics, singular only to him and none else, as found in the aforementioned citations of the infallible Imams (a.s.).

Answer to the Objections

Now let us proceed to the objections and doubts pertinent to longevity. Initially, it should be borne in mind that principally, in religious discussions, most of the doubts that are raised are mostly questions. For, in such debates, we have two kinds of queries: questions and doubts.

In solving matters related to our creed, the first step that we take is to ask the opponent: Is the point you are raising a question or a doubt?

For, a question is something that a man does not know but a doubt is that about which he knows but is skeptical of. For instance, if I ask the value of the carpet spread on the floor, it is a question, because I am not aware of its price. My interest lies in knowing the consideration of the carpet. But if I ask as to why is the carpet spread over here, then this is a doubt and not a question because I am not unaware of the carpet being spread over the floor. I know that it's there and nothing about it is concealed from me but I don't agree to the propriety of it being laid in the place it is kept. Hence, this is a doubt.

Most of the religious questions that arise in the minds of the people as doubts, if evaluated scientifically, will clarify that these are not doubts but genuine questions that need to be elucidated. Thus, the first step that we must take is to bring the opponent down from the position of a skeptic to that of an unaware person.

Thereafter, we must evaluate whether his question is from the necessary and obligatory beliefs or is it otherwise? If it is from the former, then his question must be answered. But if it's from the non-obligatory kind of question, then even if we don't answer it, will not be very harmful because in life, there are n numbers of queries that are still left unanswered and unattended to. Like, questions relating to the seas, the oceans, the jungles, the skies, the levels of Muntakhab al-Asar, Lutfullah Safi Gulpaygani, p. 285 Behaar al-Anwaar, vol. 51, p. 141

earth, matter, atom, etc. remain to be replied and hence, there is no problem if, along with these millions of questions, one more question remains unresolved. If knowing a question is not a part of religious compulsions, and is merely recommended or beneficial or bears scientific significance only, then not being aware of its answer will not harm the fundamental beliefs of a person.

Therefore, in most of the religious questions, it should be borne in mind that at the very first step, the questions should be separated from the doubts. Now, let us analyze whether longevity is a question or a doubt. Initially, we shall treat this query as a doubt that has been raised in various ways, the gist of which is as follows:

Firstly, man is like a car. After a car has been used for a certain period of time, it wears out. It is not possible that a car is used constantly and its condition does not deteriorate. On account of incessant utility, the nuts and bolts of the human body are subject to wear and tear. It's not necessary that it should work in excess. If he just continues to live, nourishes, has internal physical activity, and the cells of his body are busy and active, these will ensure the antiquity of the body cells. So, in this doubt, man is likened to a car, which deteriorates on utility, followed by antiquity and extinction.

Another example of the skepticism pertinent to longevity is that every kind of existent has a particular age limit, after which, it becomes old and expires. A mosquito lives for a maximum of five weeks but a lion continues to live for fifty years. An orange tree has a specific age, while a banyan tree has its own age limit. Similarly, the lifespan of the human species is 80-90 years and at the most, he may live for a hundred and fifty odd years. But more than this duration would be against the normal course of human life.

Another doubt that is connected to the aforementioned objection is the hereditary effect in human age. For instance, if we scrutinize the age of the members of a family, we will observe that if the ancestors of that family lived for an approximate duration of 50-60 years, then in all probability, the normal age of their descendants too will be the same. Thus, when we analyze the ages of the ancestors of Imam-e-Zaman (a.t.f.s.), we observe that all of them lived for a period of maximum 50-60 years and the Messenger of Islam (s.a.w.a.), despite all his greatness, lived for not more than a precise 63 years. Therefore, under the aforementioned law, the age of Hazrat Mahdi (a.t.f.s.) must not exceed that of his ancestors.

Another point raised is that even if we accept the longevity of Imam-e-Zaman (a.t.f.s.), the concept of him remaining young despite the years, creates even more doubts and is not at all in accordance with scientific standards. For, in any case, the cells of the human body get antiquated and definitely affect the appearance of face, teeth, skin, hair, etc. So, on what basis can we accept the youth of Imam-e-Zaman (a.t.f.s.) with longevity?

Moreover, a few Quranic verses are used in support of these criticisms, one of which is the oft-quoted one, "Every soul has to taste death66."

Then how can one claim that Imam-e-Zaman (a.t.f.s.) does not die? Another cited verse is,

"(O Prophet!) Surely you will die and surely they will die67." Yet another verse relied upon is, "And whosoever We give long life, We render him miserable in creation.68" Allah the Almighty relates this judgment as a law and a tradition. Then how can it be said that a person, who has already lived for more than a thousand years and might probably live for another couple of thousand years more, will remain young in appearance and will have no signs of old age?!!

All these are doubts that are raised by relying on Quranic verses. Of course, there are other doubts as well but their sources are these very objections that we have mentioned. Finally, anybody can raise these objections with minor modifications.

Now, in reply to these objections, let us first analyze the premise. In other words, let us answer these queries from various viewpoints. Initially, we shall discuss longevity from the philosophical angle. Thereafter, we will debate it from the scientific aspect and evaluate it in the light of natural sciences. Finally, we will respond to the Quranic verses relied upon in support of these criticisms and cite some other verses that support longevity. Therefore, we will resolve this issue (of longevity) in three ways: Philosophy, physical science (in general) and Quran.