The traditions that indicate he will live a very long life
Comprised of 363 traditions
641. Kamāl al-dīn1: Narrated to us Muḥammad b. `Alī b. Bashshār al-Qazwīnī, from Abū l-Faraj al-Muẓaffar b. Aḥmad, from Muḥammad b. Ja`far al-Kūfī, from Muḥammad b. Ismā’īl al-Barmakī, from al-Ḥasan b. Muḥammad b. Ṣāliḥ al-Bazzāz, from (Imam) al-Ḥasan b. `Alī al-`Askarī, peace be on him, who said:
My son is the one who will rise after me. He is the one in whom the customs of the Prophets will occur by his long-life and occultation. [This will continue] until the people’s hearts harden due to the prolonged duration. Then, no one will remain steadfast in believing in him except he who Allah, Mighty and Majestic be He, has written faith in his heart and assisted with a Holy Spirit from Himself.2
642. Kamāl al-dīn3: `Alī b. Aḥmad al-Daqqāq and Muḥammad b. Aḥmad al-Shaibānī, from Muḥammad b. Abī `Abd-Allah al-Kūfī, from Mūsā b. `Imrān al-Nakha`ī, from his uncle al-Ḥusayn b. Yazīd al-Naufalī, from Ḥamzat b. Ḥumrān, from his father Ḥumrān b. A`yun, from Sa`īd b. Jubair who said: “I heard the Master of the Worshippers, `Alī b. al-Ḥusayn, peace be on him, say, ‘In the Qā’im there is a resemblance to Noah and that is long-life.’”
643. Ghaybat al-Nu`mānī4: `Abd al-Wāḥid b. `Abd-Allah b. Yūnus, from Aḥmad b. Muḥammad b. Rabāḥ al-Zuhrī, from Aḥmad b. `Alī al-Ḥimyarī, from al-Ḥasan b. Ayyūb, from `Abd al-Karīm b. `Amr, from Muḥammad b. al-Fuḍail, from Ḥammād b. `Abd al-Karīm al-Jallāb who said: “The Qā’im was mentioned in the presence of (Imam) Abū `Abd-Allah, peace be on him, and he said, ‘When he appears, people will say [astonishingly], ‘How is this possible while his bones had decomposed years ago!’”
644. Al-Kharā’ij5: From Imam al-Ḥasan al-`Askarī, peace be on him, who said [the following] to Aḥmad b. Isḥāq who had come to ask him about his successor. When [the Imam] saw him, he himself began to answer before being asked:
His example is like that of Khiḍr and his example is like that of Dhū l-Qarnain. Khiḍr drank from the elixir of life and he will live and not die until the trumpet is blown (nufikha fī l-ṣūr). He is present during the [Hajj] season every year. He stands in `Arafa and says Amen to the prayers of the believers. Through him, Allah will dispel the loneliness of our Qā’im during his occultation and he will accompany [the Mahdi] during his solitude. He will continue to live in the world despite being concealed from the eyes.
I say: His similarity to Dhū l-Qarnain is about him reaching the East and the West and possibly other aspects like occultation and longevity.
The following traditions also prove the above point: 497, 498, 535–539, 547, 549, 551–557, 559, 561, 562, 564, 574, 575, 580, 589, 599, 600, 602–605, 607–610, 612, 613, 618, 619, 623–626, 632, 645–650, 669, and 686. We can add to these all the traditions mentioned in chapters one and two—on account of the traditions that mention that surely the earth will not become empty of a Divine Proof and an Imam, and on account of definite rational arguments mentioned in dialectical books—because all of these indicate that the Imams and the Divine Proofs after the Messenger of Allah, Allah’s blessings be on him and his family, are limited to twelve. The first is `Alī the last is the Mahdī and the ninth from the progeny of al-Ḥusayn is the Qā’im and he is the son of Imam al-Ḥasan al-`Askarī, peace be on them all. Thus, the total number of such traditions will be 363 because all of these traditions indicate he has survived and has been alive from his birth until now. And Allah has the power to do what He pleases and He is the Wise, the Knowledgeable.