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Time. However there is not the slightest doubt that the first affair is closer to natural wont andprinciples of nature than the second affair which is far from natural wont. For this reason, theaction 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 thefollowing 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 isthe 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 inthis era and their death will be similar to the death of those people living during the period ofignorancy. Fourth: Traditions which speak of Mahdi's occultation and indicate the manner inwhich people derive benefit from his existence clearly shows that Mahdi is an alive entity who isbeing given sustenance and is living like other human‐beings. Some of those traditions state thatMahdi is 'Muntazar' (Expected one) during the period of his occultation while some others specifythat the period of Mahdi's occultation will be the same as the period of his age. Moreover sometraditions say: Blessed is the one who during the period of occultation of Hazrat Mahdi is steadfastin his words about his Imamat. Besides these, there are yet other sayings which prove Hazrat's lifeand continuity till the day of his emergence.Rather, it is possible to say that the very word of 'Ghaibat' (Occultation) about Mahdi and his titleof '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" asper 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 specifiesthis point that Mahdi is the immediate son of Hassan Askari and the fact that Imam Hassan Askarideparted this world in the year 260 A.H. However what is incidental to these two points andexplicit admittance of Mahdi's existence and his continued life till the time of his emergence or anadmittance of his existence and demise and then Allah making him alive (once again). It does notappear 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 hisbook 'Bayan‐Fi‐Akhbar‐Saheb‐uz‐Zaman' Just as what the author of Es'aaf‐ur‐Rhagebeen hasnarrated on page 227) says: "One of the points which proves that Mahdi is alive and still livingafter going into occultation and the fact that his continuity is not an impossibility is the veryexistence of Hazrat Isa‐ibn‐Maryam and Hazrat Ilyas who are amongst the friends of Allah and thePresented by http://www.alhassanain.com & http://www.islamicblessings.com