Discussion On Imam-e-zaman

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 58 Behaar al-Anwaar, Allama Majlisi, vol. 51, p. 30, H.6

59 Ibid. H.4

60 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. 61 Behaar al-Anwaar, vol. 51, p. 142

62 Ibid. p. 217

63 Ibid. 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 64 Muntakhab al-Asar, Lutfullah Safi Gulpaygani, p. 285

65 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,

.« إنّك ميت و انّهم ميتون » “(O Prophet!) Surely you will die and surely they will die67.” Yet another verse relied upon is,

.« و من نعمره نُنكّسه في الخلق » “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.

1. Longevity: A Philosophical Perspective

According to philosophy, every thing has a cause. Thus, nothing can come into existence without cause occurs. And anything that comes into existence, for it to become non-existent, another cause is required. So, just as it is essential that for every existent there should be a cause, it is also necessary that for its non-existence, there must be some reason. For, if there is no 66 Surah Aale Imran (3): 185

67 Surah Zumar (39): 30

68 Surah Yaasin (36): 68

cause, the first cause (of existence) will provide continuity to its effect. Therefore, whatever exists is due to a cause and whatever ceases to occur is again because of some reason. If we have proof for the existence, we must have proof to establish that it no longer exists; otherwise, we must believe in the perpetuity of its existence.

Based on this principle of logic, Islamic jurisprudence has a law named “Isteshaab”. If I have placed this card on the table and have a proof that I have done this work, then if I want to say that the card is not on the table, I must furnish evidence in support of my claim. Of course, to prove that the card is not on the table is the responsibility of the one who makes such a claim and not me, who believes that the card is on the table.

No doubt, “Evidence is the responsibility of the claimant while oath is for the one who denies” is a well-established principle of jurisprudence. But if the claimant has brought the proof for the existence of the thing that he claims exists, then it is for the opponent to provide evidence for its non-existence because it is a new claim and not just denial. If it is established that ‘A’ lives, then the one who claims that he is dead, must bring some proof for his claim, otherwise it will be assumed that A continues to live.

Let us cite an instance for better understanding of the issue. Suppose, one day we plant fifty trees on the road. The first day when we see these fifty trees, the question that crops up in our minds: Till when will these fifty trees continue to live? Immediately, we will remember this law and say to ourselves that till the time it is necessary for them to survive, they will continue to do so provided no obstacles or impediments come in the way of their lives. But after ten days, when we see that five of these trees are missing, the query that comes in the mind as to why be these five trees missing? We don’t ask ourselves as to why are the remaining forty-five trees still surviving. We search for answers for the former question and come to know that these five trees are missing because they dried up or were cut down, or they were not watered properly, or some children have uprooted it, and so on and so forth.

The same law applies for animals and for humans. For example, in a maternity home, fifty infants are born. On seeing them, the question that arises in our minds is that how long will they continue to live? In reply to this question, we shall say that if the demands of their lives are provided for and the obstacles done away with, then they shall continue to live and we have no proof for their non-existence because they have already come into existence. After ten days, two infants die. Now the question will be asked as to why these two failed to survive? It is due to this law of continuity of existence that whenever we hear of somebody’s death, we ask for the reasons for his death and never question a person that why is he continuing to live?

2. Longevity: A Scientific Perspective

From the scientific aspect, the statement that man is like a car is baseless because man is not a car. For, the day it comes out of the factory, a car is subject to deterioration and wear and tear. But man, from the first day of his birth, constantly craves for perfection. Body cells are not like nuts and bolts or like parts of machine. In the human body, the process of renewal and discarding of the old cells is a never-ending process till they attain a certain degree of perfection.

Hence, to strike a similarity between a newborn child on par with a justproduced factory car is absurd because on the whole, a living being differs vastly from a car. You may recite a thousand elegies in front of a car and yet it will not budge. But if you inflict just a single spiritual tragedy on man, it will reduce his age to half. Similarly, it does not make any difference to a car whether it is being used for carrying a bride to her groom’s home or is being used as a hearse. But it does matter to man as to how he is being used. Thus, from both material and spiritual aspects, man varies vastly from stones as well as vegetation.

As for the hereditary factor in longevity it can be said: firstly from the scientific aspect hereditary has not been established in longevity. Secondly in numerous hereditary factors some are seen in the next generation while others are not. Moreover, the hereditary factor is propounded just as a probability and it is not that all the characteristics of an individual are transferred or transmitted to the next generation, leave alone to all his descendants. Therefore, even if we assume the proof of hereditary as true for the sake of argument yet under this rule, we cannot claim that all the sons are exactly identical in age to their father. As we see that there have been people who enjoyed long lives but their sons were either still born or die at a very young age. Also there have been people who died in the prime of their youth but their sons enjoyed extremely long lives.

Without prejudice to whatever we have discussed, even if we assume that longevity is hereditary, it will apply only for natural lives. But if in a family, all the ancestors have been poisoned or killed, we cannot submit that the short lives of the ancestors will affect their eleventh generation descendant (particularly where all have been either poisoned or killed). Imam-e-Zaman (a.t.f.s.) belongs to that family where all his forefathers, till Ameerul Momineen Ali (a.s.) have been martyred and did not die their natural deaths. Thus, even if accept the argument of legacy, it will not be applicable for this particular family.

As for establishing longevity, numerous anthropologists have presented and jotted down their investigations. Among the best books on the subject is that of Dr. Paaknejaad and I advise all of you to go through it. Its title is “Awwalleen Daanishgaah wa Aakhareen Peyaambar” (The First University and the Last Prophet). In the second or third volume, he discusses longevity and mentions the views of various scientists on the subject.

The anthropologists mentioned in this book opine that man is like an existent whose structure is such that if all his requirements are provided for and external factors are kept at bay, he will continue to live for an indefinite period. A comparison will facilitate the understanding of the discussion.

Let’s say, a watermelon that is kept in the open will become rotten in a week or a month even if none touches it. But this card is unlike the watermelon. For, if this card is kept here for years together and none touches it, it will remain unaffected. This is because the atoms of the watermelon are perishable while those of the cards are not.

Regarding man, the anthropologists suggest that human cells contain inherent potential perpetuity. Now, let me cite a quote from the book “Man: The Unknown” by Dr. Alexis Carrel. I have read this book during my days as a student. Regardless of the author being from the East or the West, we must admit that it is a masterpiece from the scientific aspect. It provides a profound insight into the human being while discussing about human cognition and inter-human spiritual relations.

While submitting his investigations, Dr. Carrel writes that if the human cells are protected in the desired manner, he can continue to live infinitely. It can also be said that he will not die and remain young forever69.

Anyhow, we don’t intend to get involved into the debate vis-à-vis the mode or means of longevity of Imam-e-Zaman (a.t.f.s.). Rather, we just want to answer the objection raised by some that according to modern science, longevity is impossible. We refute this objection by saying that as per the anthropologists, it is very much possible for man to live a long life. If you talk about hereditary, we state that the hereditary factor has not been established in determining the human lifespan. Even if we assume heredity as a factor in longevity, it will not apply in the case of Imam-e-Zaman (a.t.f.s.). If you argue that everything in the universe is perishable, we deny the contention, as this is not the general principle of nature. Thus, the objection raised is refuted at the outset.

We observe human interference in this very nature and witness that he manages to reduce as well as increase the lifespan of other existents. He plucks a flower from a plant to decorate his vase. Had he not plucked it, the flower would have continued to live for a few more days or weeks. This proves that man has an effective role to play in mostly increasing or sometimes reducing the life of other creatures. Like a gardener, through various procedures of Bonsai, protects a flower from being affected by extreme weather conditions like summer and winter, thereby increasing its 69 Man, the Unknown, p. 173 (Persian). Interested readers can refer to the original English version. life to a considerable duration. Similarly, man strives to augment the lifespan of animals and other human beings as well.

If man can augment or reduce lifespan, it shows that some kind of a method or procedure is involved in the same. Now, this procedure involves either direct interference in the nature of the existent or to enhance the characteristics that will help it in prolongation of its life. For example, some stimulant or booster is added to its diet that helps increase its age.

Nowadays, scientific researches are debating furiously the ways and means of increasing the average age of mankind. All efforts of medical science are in the direction of augmenting the standard age of humanity and they have indeed succeeded to a certain extent. For example, if previously the mean age of humanity was 25-30, now it has gone up to 35-40. Scientists and doctors have focused their efforts in preventing man from dying. In other words, their researches are directed to explore the secret of survival, longevity and youth of mankind.

Before proceeding with the discussion on Imam-e-Zaman (a.t.f.s.), let us make a general query: Is there or not a nutrient, herb or medicine available in nature, which on being used will increase a person’s life? Does there exist a scientific possibility or not? We ask the scientists: Do you consider it scientifically possible or do you deem it to be impossible? In other words, is it possible that a man, facing all psychological pressures that the society inflicts on him and the spiritual stress that he encounters, benefits from such a nutrient, which will enhance his lifespan and increase his age? They will certainly reply in the positive. Why? For, only he can answer in the negative, which has researched and investigated each and every existent in nature. Therefore, when we have not done so, how can we make such a claim that there is no such medicine or nutrient at all?

Now let us come and evaluate the standard of investigations. Is there not a chance that among the herbs there is a flower or plant that can enhance human life? Is it possible or not? How many of the total plants and herbs existent in the universe you have studied and researched? Can they reply that we have researched all the herbs and plants existent in the universe? How many of the herbs present in the jungles and deserts have reached to the physical laboratories of the world?

We say that we have stated about the herbs, now let us talk about the animals. Is it possible that the flesh of an animal possesses the ability to increase the longevity of mankind? Or perhaps, the flesh of some beast bears this particularity? The sheep that you eat everyday, have you completely researched and studied about its bones, veins, joints, etc. and are you sure that there are no signs of longevity available in it? If you are not fully aware about one sheep, then what about the entire animal kingdom! Also, animal kingdom ranges from the beasts of the land to the sea creatures.

Even if we assume that all herbs, fruits or animals are researched thoroughly and it is found that there is no sign of longevity in them, yet the same cannot be said when two plants, two vegetables, two herbs, etc. are cross-fertilized and other similar permutations and combinations. For example, if we say that the watermelon does not possess the trait of longevity in it, for that matter the cucumber too does not contain this particularity. But then, what about the product that is the result of grafting of a watermelon and a cucumber? It’s here that an entire ocean of ignorance unfolds before man.

Consequently, to answer the aforementioned question in the negative is beyond the realm of science. Science can never reply the query of longevity in the negative. To conclude the discussion, we submit that never can a congregation of scientists declare that it is impossible for a human being to live beyond a certain age. Therefore, we ask the skeptics of longevity, ‘Are your discussions scientific or based on ignorance?’ If it is scientific, you should know that a scientist could never declare longevity as impossible. And if your discussions are based on ignorance, then we have no arguments with the ignorant and you too kindly take off your scholarly guise.