Alhassanain(p) Network for Heritage and Islamic Thought

Chapter Six

Tradition on ‘Ghaibat’ (Occultation)

The author of “Yanabi-ul-Muwadda” (page 447) narrates from the book “Fara’ed-us-Semtain” a tradition from Imam Muhammad Baqir (A.S.) who narrates from his father who narrates from Ali-ibn-Abi Talib who narrates from the Holy Prophet (S.A.W.A.) as such: “Mahdi is from my progeny. There shall be an occultation for him. When he emerges, he will fill the earth with equity and Justice just as it had been filled with cruelty and oppression.”

In the same book, on page 448 its author narrates from Saeed-ibn-Jubair who narrates from Ibn-Abbass that the Holy Prophet (S.A.W.A.) said: “Ali is my ‘Wasi’ (legatee) and from his progeny shall come the Expected Qaem, Mahdi who shall fill the earth with equity and Justice just as it had been filled with cruelty and oppression. I swear by Allah Who appointed me as a Warner and Glad-tider that whose belief will be firm in the Imamat of Mahdi during the period of his occultation will be more rare than red matches.”

Jaber-ibn-Abdullah Ansari stood and said: “O Messenger of Allah! Shall there be an Occultation for your ‘Qaem’ from your progeny?” He replied: ‘Yes, I swear by Allah that He shall test the believers and destroy the un-believers (by means of Mahdi’s Occultation) Thereafter he said: ‘O Jabir, this affair is a divine affair and this secret is a divine secret. So be on guard against any kind of doubt in this affair, because suspicion in divine affair is blasphemy.

Again, on the same page of the afore-mentioned book, the author narrates from Hassan-ibn-Khalid who narrates from Ali-ibn Musa Ridha as such: ‘Allah shall erase from the earth every cruelty and oppression by the hands of my fourth son from my progeny who shall be the son of the greatest and the best slave-girls. He is the same one in whom the people doubt about his birth. He is the same one who shall go into concealment. When he emerges the earth shall be illuminated by the light of his Lord...

Once again, in the same book (on page 454) the author has narrated from Ahmad-ibn-Zaid who in turn has narrated from Debel-ibn-Ali Khuza’ee who with regards to his own presence before Imam Ridha and recitation of one elegy ending in (*) narrates that Imam Ridha said: - “The Imam after me is my son Muhammad and the Imam after him will be his son Ali. After him will follow Hassan and after Hassan shall come Hujjat Qaem the one for whom the people will await during his occultation and the one who will be obeyed during his reappearance. He will fill the earth with equity and Justice just as it had been filled with cruelty and oppression. About his uprising, my father has narrated from my grandfathers who in turn have narrated from the Holy Prophet (S.A.W.A.) that: “The example of (emergence of) Mahdi is like the example of Qiyamat which shall occur all of a sudden.”

The author of the afore-said book (on page 488) has narrated from the book “Ghayat-ul-Maram” which in turn has narrated from the book “Fare’ed-us-Semtain” that Jaber-ibn-Abdullah Ansari has quoted the Holy Prophet (S.A.W.A.) as saying: “Mahdi shall come from my progeny. His name and agnomen shall be the same as my name and agnomen. Amongst all the people, he shall resemble me the most in appearance and character. There shall occur an occultation for him due to which nations shall deviate. Mahdi will emerge like a twinkling star and fill the earth with equity and justice to the reverse extent it had been filled with cruelty and oppression.

Again on the same page of ‘Yanabi-ul-Muwadda’ he (i.e. Shaikh Qunduzi) narrates from ‘Fara’ed-us-Semtain’ from Imam Muhammad Baqir from his grand-fathers from Ali-ibn-Abi Talib that the Holy Prophet (S.A.W.A.) said: Mahdi is from my progeny. There shall occur an occultation for him due to which nations shall deviate... He shall fill the earth with equity and Justice just as it had been filled with cruelty and oppression.

On page 493 of the same book he has narrated from the book ‘Manaqib’ which in turn has narrated from Imam Muhammad Baqir that the Holy Prophet (S.A.W.A.) has said: “Blessed is the one who perceives the ‘Qaem’ from my Ahl-e-Bayt and believes him to be the Imam during his concealment (i.e. before his emergence) and befriends his friends and alienates his enemies. Such a person shall be amongst my lovers and companions and they are the best of my people on the Day of Judgement.

The author of the same book narrates from Abu Baseer who narrates from Imam Jafar Sadeq who narrates from his great grandfather who in turn narrates from Amir-ul-Mumineen that the Holy Prophet (S.A.W.A.) has said: Mahdi is from my progeny. His name shall be the same as mine and his agnomen too shall be the same as my agnomen. Amongst all the people he shall resemble me the most in appearance and character. There shall be an occultation for him due to which people will get deviated in their religion. Then Mahdi will emerge like a twinkling star and will fill the earth with equity and Justice just as it had been filled with cruelty and oppression.

In the same book, a similar tradition from Abu Baseer can be seen but with this difference: Mahdi shall emerge like a twinkling star and will bring along with himself the provisions of the Prophet. (Till the end)

The author of “Yanabi-ul-Muwadda” (on page 494) has narrated from Abu Baseer who in turn has narrated from Jabir-ibn-Yazid Ju’afi as such: I heard Jabir-ibn-Abdullah Ansari saying: The Holy Prophet (S.A.W.A.) told me: ‘O Jabir! My legatees and the Imams of the Muslims after me are Ali, Hassan, Hussein, Ali-ibn-Hussein, Muhammad-ibn-Ali, famous as Baqir. O Jabir! You shall meet him and when you do so send my greetings upon him. After Baqir will come Jafer-ibn -Muhammad, Musa-ibn-Jafer, Ali-ibn-Musa, Muhammad-ibn-Ali, Ali-ibn-Muhammad, Hassan-ibn-Ali and ‘Al-Qaem’ whose name and agnomen are the same as my name and agnomen. ‘Qaem’ is the son of Hassan-ibn-Ali. Mahdi is the very person who shall gain victory over the East and West. Mahdi is the very person who will go into concealment from his companions views. No one shall remain firm in his Imamat except for those whom Allah has tested their heartly faith.

Mahdi and the Manner of His Occultation

Ibn-Babwiyah has imputedly narrated from Sa’adibn-Abdullah (the one who had been present at the time of Imam Hassan Askari’s death and burial ceremony) as such: “Countless number of people had gathered during Imam Hassan Askari’s burial such that it was impossible for anyone to come together and forge a lie.”

The narrator says: In the year 288 when eighteen years or more had passed from Imam Hassan Askari’s demise, we presented ourselves before Ahmad-ibn-Obaidullah-ibn-Khaqan. He was the Caliph’s representative in Qum responsible for collecting the tribute. He was amongst the severe enemies of the progeny of Abu-Talib. In that gathering discussion took place about the progeny of Abu-Talib who were the residents of Samerra and their faith, piousness and bravery were such matters, which were mooted before the Caliph. Ahmad-ibn-Obaidullah said: In the city of Samerra and amongst the Alaw is, I have never come across a person like Hassan-ibn-Ali-ibn-Muhammad -ibn-Ridha and I have not heard anyone amongst the kings and all the Bani-Hashim possessing such chastity, nobility, magnificence and munificence like him.

He was given more priority than (ever) the aged peoples. Similarly the commanders, Ministers, writers and common people respected him very much.

Ahmad-ibn-Obaidullah says: One day I stood besides my father who was in the state of dying. Suddenly, a guard approached my father and said: “Ibn-Ridha (i.e. Imam Hassan Askari) is standing besides the door.” My father shouted loudly and said: “Allow him to enter.” Suddenly I saw a young man possessing wheatish complexion broad eyes, good physique, good appearance, good figure and appalling presence approaching us. As soon as my father saw him, he went forward to welcome him. I had never seen my father doing the same for any of the Bani-Hashim or the leaders and companions of the Caliph. When Imam Hassan Askari came near, my father hugged and kissed his blessed face and hands. He caught hold of Hazrat’s hands and offered him his own place. He himself sat facing Imam Askari and began to converse with him. He would address Imam by his agnomen (i.e. he would say ‘O Abu Muhammad) and would often express his willingness to sacrifice his life for him.

I was surprised by my father’s behaviors. At that moment, the guard once again approached my father and said: “M (who was the Caliph) has come.”

Whenever M would come to meet my father it was customary for my father’s guards and other special men to line up in two rows right from the place of my father’s sitting until the doorway of Caliph until M would come and then return back. In spite of realizing that the Caliph was going to come my father was still looking at Hazrat’s face and conversing with him until the Caliph’s special servants were seen. At that moment, my father told Imam as such: “May I be sacrificed for you. Whenever you wish, you may go.” My father commanded his servants to take Imam Askari from behind the rows so that the Caliph would be unable to see him. Once again my father hugged and kissed his blessed face and hands and then allowed him to go.

I told my father’s door - keepers and servants as such: ‘Woe be upon you all. Who was this man that my father respected and honored him so much?!

They replied: “This man is from the Alawis whose name is Hassan-ibn-Ali and is famous by the title of Ibn-Ridha.”

My astonishment increased. I passed the whole of that day thinking about the great man, about my father and the actions which had displayed until night approached. After the Isha (night) prayers it was always my father’s habit to sit and look over the letters and petitions. After he finished reading the letters, I went and sat besides him. My father said: ‘O Ahmad, what do you want? I replied: ‘I wish to ask you a question by your permission. He said: “Ask me whatever you wish to ask.”

I said: Who was that man whom you respected, honored, glorified and paid tribute so much so that you expressed your willingness to sacrifice your own life and your parents lives for him?

He replied: “He was Ibn-Ridha, the Imam of the Shi’ites.” After a moment’s silence my father continued and said: If the Caliphate is taken away from the Bani-Abbassids, no person is more worthy to it than this man because of his majesty, chastity, good behavior, self-continence, piety, worship, good morals and virtuous deeds. If you had seen his father you would have found him to be a great, glorious and benevolent man.

By listening to these talks, I plunged myself deeper into the sea of thought and amazement and became furious of my father for speaking in this manner. Later on, I did nothing but inquired about Imam Hassan Askari and his affairs. Regarding him, all and all - i.e. leaders, writers, judges, jurisprudents and the common people expressed his grandness, nobleness, dignity and high personality. Moreover they gave him priority over Bani-Hashim, the aged and all other classes of people. All of them would say: “He is the Imam of the Shi’ites.”

This great man’s position and dignity increased in my view because, none from the friends and enemies said anything but good things about Imam Hassan Askari.

A person who was from the Ashar’ites said: ‘O Abu Bakr! How is this man Jafar, the brother of Imam Hassan Askari?

He replied: ‘Jafar is not a man to be asked or rather compared with Imam Hassan Askari. Jafar is a transgressor, adultere, wine-drinker and an ill behavior personality. I have found fewer people like Jafar who are disgraceful and ignorant.

I swear by Allah that when news of the demise of Imam Hassan Askari reached the Caliph and his companions I witnessed some unexpected scenes, which was very astonishing for me. The incident was as follows:

When Imam Hassan Askari fell ill, the Caliph called for my father to inform him about Imam’s illness. My father immediately rushed for the Capital and soon returned back. He came back with five special and trusted men of Caliph who were all reliable to him and one of them was Nuhrair Khadem. He ordered these five men to protect Imam’s house and inquire of his health. He called for several doctors and charged them with the responsibility of looking after Imam every morning and night. Two days later, news came of Imam’s deteriorating condition. My father rushed to visit him and commanded the doctors not to leave Imam alone. Afterwards, he called for the Chief Judge and ordered him to bring ten of his companions who were reliable from the view - point of faith, trustworthiness and piety. The Chief Judge summoned those ten men to Imam’s house and ordered them to remain besides Imam day and night. They too remained at Imam’s service until he passed away.

Imam Hassan Askari (A.S.) passed away in the month of Rabi-ul-Awwal 260 A.H. and a tumult took place in the city of Samerra.

The Caliph sent several of his men to Imam’s house and they in turn searched Imam’s rooms and sealed off everything they could find. They also searched for Imam’s son (i.e. Imam of the Age) They brought mid - wives in order to examine the slave-girls (of Imam Hassan Askari). One of the mid - wives said: “So and so slave-girl is pregnant.” The Caliph charged Nurair Khadem, his companions and other women to keep watch over her.

Thereafter, they became busy in Imam’s funeral and the entire city came to a standstill. The Bani-Hashim, the commanders, writers and all the common people attended Hazrat’s funeral. On that day, the city of Samerra resembled the day of Judgement. As soon as Imam’s body was given the ritual wash and was shrouded, the Caliph sent forward Abu Isa Mutawakkil to recite prayers over Imam’s dead-body. When Abu Isa came close to Imam’s dead-body, he lifted the shroud and exposed his face to the Bani-Hashim, (who were from the Alawites) Abbassids, commanders, writers, judges, juisprudents and the common people and then said: This man is Imam Hassan Askari who has died a natural death. During the entire period of his illness, so and so doctor, so and so judge, so and so trusted person and so and so just person had been present and they can all bear witness on this affair. After this, he covered Imam’s face and recited prayers over his dead-body and in his prayers he recited five times ‘Takbeer’ (inaugural phrase). By his commands, Imam’s dead-body was taken out from his house and was laid buried in his great grand- father’s house.

After Hazrat’s burial and the people’s dispersal, the Caliph and his companions engaged in seeking the whereabouts of his son (Imam of the Age). They properly searched various houses. They desisted from distributing Hazrat’s inheritance. Those people who were charged with the responsibility of keeping watch over the slave-girl continued their task for two years until they realized that she had not been pregnant. Thereafter, they distributed Hazrat’s inheritance between his mother and brother (Jafar-e-Khazzab). Imam Hassan Askari’s mother claimed that she was the legatee of Imam and the same too was proved before the Judge. Meanwhile, the Caliph was still in pursuit of the Imam of the Age.

After distribution of the inheritance, Jaffar-e-Khazzab approached my father and said: “Grant me the status of my father and brother (i.e. the position of Imamat) and I Will in turn, give you twenty thousand dinars.”

On hearing this, my father became furious and said:

“O stupid person! The Caliph strikes the people with his sword and lashes them with his whip in order to take back their belief in the Imamat of your father and brother. In this regard, he has strived a lot but has remained unsuccessful till today. If, in the eyes of the Shi’ites you are the Imam, then you are no more dependent on Caliph or others for giving you the position of Imamat. Conversely, if you are not the Imam before the Shi’ites, the Caliph and others cannot procure this position to you.

When my father realized his stupidity and ignorantly ordered his men not to allow him from attending his gathering any more. Thenceforth, he did not attend until my father died.

At present too, the Caliph is still in pursuit of the Imam of the Age but with no trace of him.”

Muhammad-ibn-Yaqoub Kulaini has imputedly narrated the afore-mentioned tradition in the first volume of his book “Usul-e-Kafi” in the chapter “Birth of Imam Hassan Askari” (A.S.)

Muhammad-ibn-Hassan Tusi in his book ‘Fehrest’ in the chapter “Life of Ahmad-ibn-Obaidullah - ibn Yahya” has also narrated the afore-mentioned tradition but with a minor difference.

Ahmad-ibn-Abbass-ibn-Muhammad-ibn-Abdullaha Najashi has also narrated the same tradition in his book “Fehrest”.

The author says: “Shaikh Mufid in his book ‘Irshad’, Fazl-ibn-Hassan Tabarsi in his book ‘El’am-ul-Warah’ and Muhammad-ibn-Mohsin (Faiz-Kashani) in his book ‘Wafi’ have narrated the afore-said tradition from Muhammad-ibn-Yaqoub Kulaini.”

Muhammad-ibn-Muhammad-ibn-Nu’man (i.e. Shaikh Mufid) in his book ‘Irshad’ says: Imam Hassan Askari fell ill on the first day of Rabiul-Awwal in the year of 260 A.H. and passed away on the Friday the eighth of Rabiul-Awwal of the same year. At the time of his demise, Imam Hassan Askari (A.S.) was twenty-eight years old. He was laid to rest in the same house, which he had in Samerra and where his great-father was buried and appointed his son for the establishment of the just government. Imam Hassan Askari (A.S.) would keep secret the birth of his son and would conceal his affairs because situation of that time was unfavorable. The Caliph of that time searched severely for Imam’s sons and strived to know about their affairs because belief on Mahdi had become widespread amongst the Shiah Imamiah and who were expecting him to come. During his life, Imam Hassan Askari never disclosed his son in public and after his demise too, the enemies never got the chance of recognizing his son. Jafar-ibn-Ali (i.e. Jafar-e-Kazzab) took away Imam Hassan Askari's inheritance and strived hard to imprison his wives and slaves. He rebuked and reprimanded Imam’s companions just because they were awaiting his son’s appearance and had faith in his Imamat. He even encouraged the people against them so that in this manner he would be able to strike fear in their hearts and bring pressure on them. As such, Ima’s followers were subjected to all sorts of persecution like arrest, imprisonment, threat, insult, abasement and objectness. On the other hand, the Caliph did nothing to assist them. Apparently, Jaffar-e-Kazzab derived inheritance of Imam Hassan Askari and strived to take his brothers place and become the Imam of the Shi’ites. However, none of the Shi’ites accepted his Imamate. Thereafter, he sought the Caliphs help and asked him to bestow the position of Imamate on him. He even agreed to donate huge sums of money but all these were of no avail.

Mahdi and His Place of Occultation

The circumstances of Occultation of Abul-Qasim Muhammad-ibn-Hassan Mahdi (A.S.) (which we have previously mentioned) is correct in the views of we Shiah-Imamiahs and the manner of his concealment is the same as what the great scholars and traditionists (whom we trust and rely on their saying) have narrated.

However what some of the common Shia’s say in this regard and the Sunni scholars attribute them to us is lacking in any evidence and proper transmission.

What we had previously mentioned about the circumstances of Mahdi’s occultation is correct in our view but such matters like: where was Mahdi at the time of his father’s demise? Where did he go into concealment or in which portion of his house he concealed himself? Whether he went over the top of his house or went down in the ‘Sardab’ (Cellar)? Whether he hid himself in the house or fled from its door? Are all uncertain.

Verily, what appears customary is that he should have remained in the house besides his great father at the time of his father's demise why shouldn't it be so, especially if we consider that Mahdi at that time was only a child (apparently) and besides had no other place other than his parents house. Perhaps this matter can be inferred from the tradition of Ahmad-ibn-Obaidullah-ibn-Yahya-ibn-Khaqan because Hazrat at that time was in his own house and he disappeared without the people being aware of him. Although the Caliph and his followers and helpers were in search of him, yet they could not find him. Previously it was mentioned that the Caliph had put his trusted men in charge of looking over Imam Hassan Askari at the time of his illness pretending to be his helpers because on that day none were present except ‘Aqid’ the servant and ‘Siqal’ who was Mahdi’s mother.

The Caliph had appointed ten of his trusted men under the pretext of serving Imam (A.S.). However his only purpose was to get information about Mahdi’s whereabouts because it was normal for a child like Mahdi to be present in his parents house especially at that time when his father was on the verge of departing from this world. However Allah did not wish that they should become informed of Mahdi and so kept his affairs concealed from them.

Verily, the One who protected Musa-ibn-Imran in the middle of the sea while the waves were driving him to the left and right and the God Who protected Musa (Moses) in his infancy in Firaun’s house is Powerful enough to protect our Master Mahdi in his own house.

The God Who protected his great grand-father on the day when he fled from the enemies hands towards the cave and kept secret his trace from the enemies and saved him by His Power and Strength is not helpless in protecting our Master, Mahdi (AS.) who was then five years old living with his parents.

I do not deny this matter that protection of our Master, Mahdi at the age of five or six is something unusual. Rather, I am forced to say: Protection of Hazrat at that time was through unseen channels and even if it was through ordinary channels we are compelled to say: These channels are rare and impracticable for majority of the people.

In short, our Master, Mahdi (AS.) apparently went into concealment either from inside or outside his own house without its particulars being known to us. Allah knows better this matter.

Here it is worth mentioning the following point:

Whatever a group of learned Sunni scholars and some of the Shia writers have mentioned about the characteristics of Mahdi’s occultation are all lacking authentic reference(s). How good it would have been if they had mentioned those references.

Sardab (Cellar) and Its Visitation

From the book of “Sawa’eq” it appears that the Shia Imamiah’s or a group amongst them reckon that Mahdi (A.S.) has concealed himself in the cellar. They expect him to emerge from this cellar and they stop near its door with their horses and await his reappearance. How good it was if the author of “Sawa’eq” had mentioned the reference of this talk.

I think the author of “Sawa’eq” has neither emerged from the land of Hejaz nor entered the country of Iraq nor visited Samerra. Otherwise, he would have realized that this matter bears no truth. Apparently, the source of this reckoning that the Shias believe Mahdi to have disappeared in the Cellar is this that they see the Shia Ithna-Ashar visiting the holy place of ‘Sardab’ (Cellar). It is necessary over here to mention the reason for visiting the holy place of ‘Sardab’ (Cellar).

Therefore we say: As per the historical books, the holy courtyard which is the mausoleum of Ali-ibn-Muhammad Hadi and Hassan-ibn-Ali Askari and that courtyard which is behind their holy mausoleum and that courtyard in which the cellar is located were all places of residents of those eminent personalities. Some of the great Islamic scholars like Thaqatul-Islam Nuri have stressed on this matter.

Since Mahdi (A.S.) is not having any specified place to be visited, it is better to visit him in his house. On the contrary, it even seems proper to visit his house itself because visiting the friends’ houses after they have left it is amongst the customs in force. (Amongst friends)

In this regard, a poet says:[103]

(*)

(*)

Verily this matter has been the reason for the Shi’ites visiting the Cellar even though this reason is hidden and unknown to many. Visiting the ‘Sardab’ (Cellar) is a good trend and a cordial custom which has become the motto of the Shi’ites and how good and proper this act appears to be even though I have not seen any text or traditions in this regard.

Rather, we have not come across any of the books with any supported tradition, which command us to visit Hazrat Mahdi (A.S.) especially in the place of ‘Sardab’.

We Shias believe that our Master, Mahdi (AS.) is a living being who receives his sustenance and hears words and answers.

Mahdi is the same Imam through whose obedience we should be ‘upright’ in the divine religion. Mahdi is the one who is the channel between God and us. His ‘Ziarat’ (visitation) is correct; focusing (our attention) on him is permissible; conversing with him in every place and time and in any language is permissible. In this regard the holy ‘Sardab’ possesses no special specifications except what we have mentioned before. Similarly, the Ziarats (visitations) which have come are not possessing any specification even though is preferable.

The houses over which tens of years have passed; the place where God has been worshipped; the place where God has been remembered; the place where prayers have been performed for days and nights and the place where the sound of recitation of Quran has been raised are worthy enough to be honored and visited and at the time when a pilgrim enters them, he remembers its dwellers.

One of the main reasons as to why such holy houses and especially ‘Sardab’ (Cellar) are visited is this that its owners are alive - the owners who cannot reside in them and have in fact deserted them out of fear of enemies. Besides, we are in need of Mahdi (AS.) and are deprived of his favors.

Visitation of these houses with such reminiscences will naturally move a pilgrim’s heart who happens to be a Shia. How often a pilgrim weeps, sends out a shriek, implores involuntarily and requests God to hasten the emergence of Hazrat. Verily, factors of intimacy and heartly - relation greatly influence a man’s nature.

Philosophy and reason Behind Occultation

Discussion on Occultation is a vast topic and traditions in this regard are many. What is necessary for us to know is the following: Is there anyone to ask about the philosophy behind Occultation and is there anyone who can say: Since I do not know the reason behind Occultation, I do not believe as you do in the existence of Mahdi and I further say: if as per what you say, Mahdi is the Imam, then it is necessary for him to appear amongst the people and walk in the market-places!

We say: Concerning the numerous ‘Mustafiza’ traditions which we previously mentioned and few more of which we shall inform you about later on, Mahdi the Expected one is Abul-qasim Muhammad-ibn-Hassan Askari who was born on 15th Shaban 256 AH. Besides, we have also mentioned to you the names of those learned scholars who have approved the above point.

Since Allah is All-Wise, He would never Command nor forbid any matter or action except out of prudent Knowledge. The same is true for this particular matter. All that Prudent Knowledge is referred to those charged with a duty because, in the Holy presence of God, there exists no want and His Holy Self is Needless and All-Sufficient. Thus every action of God is in conformity with Prudent interests whether we realize those interests or not and whether we perceive those reasons or not.

From the known affairs where not even a single person dispute is this that every voluntarily and in-voluntarily incidents and affairs which occur in this world should be as per the Divine prudency and rather as per the Divine Will. Amongst these affairs, the most important of them is the Occultation of Mahdi (A.S.). Based on this principle, the Occultation of Mahdi must be as per prudency and wisdom, whether we perceive it or not and whether we understand its reason or not.

If we do not believe in what we have said, we are helpless in denying an affair for which we do not possess any reason of its denial - Firstly that Mahdi is the same Muhammad-ibn-Hassan Askari. Secondly that he is hidden from the views. (Its meaning will be mentioned later on).

Thirdly that his Occultation has taken place by the Will and Decree of Allah.

If you pay attention and deliberate over each of these three affairs, you will realize that denying any one of them will not be rationally and traditionally permissible. So we are bound to believe that the event of Mahdi’s Occultation is in accordance with Prudency. Otherwise, we have to deny one of the three afore-said affairs.

Saduq in his book “Elalush-Sharayeh” has narrated from Abdullah-ibn-Fazl Hashami as saying: “I heard Sadeq Aal-e-Muhammad saying: “For the ‘Saheb-e-Amir’ (Master of the Affairs) there shall occur an occultation during which every men of vanity will fall into doubt and skepticism.”

I said: May I be sacrificed for you. For what reason?

He replied: For a reason, which we are not at liberty to divulge.

I asked: What is the reason for Hazrat’s Occultation?

He replied: The reason for Hazrat’s Occultation is similar to the reason for concealment of the past Divine Proofs.

The reason behind Mahdi’s Occultation will not be disclosed but after his emergence just as the reason of Hazrat Khizr’s actions (meaning the drilling of a hole in the boat, the killing of a lad and the repairing of the wall) was not divulged until Musa and Khizr decided to part company. O son of Fazl. This affair is a divine affair, this secret is a divine secret and this concealment is a divine concealment. We must accept that all His actions are based on Wisdom, even if the reason for them is not known to us.

This saying is the truth, which should be confessed and certified by every Muslim.

Verily, very often a person seeks the reason and philosophy for some of the Divine Acts for the sake of gaming certainty and tranquility of his own self and not that he wishes to use his confirmation and rejection as a means for perceiving the reason of Divine actions or not.

Therefore, before mentioning the philosophy and reason for Occultation we are bound to briefly present certain preliminaries. Those interested to know its details should refer to books which have been written in this regard. The preliminaries are as follows:

An invitor who invites the people towards his call is bound to take resort to the apparent and ordinary channels. For achieving his aims it is not permissible for him to refer to the unseen and supernatural channels because doing so would destroy the essence of reward and punishment. Rather the coming of Prophets and Messengers would all come to vain.

A Prophet and ‘Wasi’ (1£gatee) are the same as far as the afore-said matter (invitation) is concerned and this matter is in fact one of the essential conditions of an evangelist (whether he may be a Prophet or an Imam). However there exists a difference between a Prophet and an Imam from another view-point and it is as such: As a Prophet is the establisher and founder of religion it is obligatory for him to start his invition and mission in a customary manner and notify the people about the ordinances (as against an Imam).

Since argumentation has been completed upon the people through a Prophet, it is necessary for the people to ask and inquire from an Imam. It is not obligatory for an Imam to invite the people and then guide them.

Rather it is obligatory upon the people to approach the Imam and receive the religious commandments from him, protect him and ward off the enemies from him just as it was obligatory, for the people to protect their Prophet and receive the religious commandments from him. When the people begin to lapse such duties and forsake their Imam and the Imam in turn fears from being killed by his enemies and finds none to defend him from his enemies it is permissible for him to isolate himself from the people and leave aside the duty of invitation and propaganda. This responsibility is directed towards the people and not the Imam.

The views of ‘Muhaqqeq’ i.e. Khawja Naseer Tusi too are the same. In his book ‘Tajreed’ he says: “The presence of Imam is one grace and his domination is another and his absence is due to our sake. Now that you have understood this matter, we say: We may mention the following as the reasons and philosophy behind the Occultation of Imam-e-Zaman”:

Firstly: FOR RECTIFYING AND PUNISHING THE SHIAS AND RATHER ALL THE OTHERS:

If a Prophet or an Imam is present among a nation and that nation does not rise for his obligatory rights or does not obey his commands and in short, the Prophet’s invitation leaves no impression on the nation and rather they exceed the limit and cause harm to their Prophet, it is permissible for the Prophet to abandon and isolate his nation so that in this manner he rectifies his nation. Perhaps in this manner, the nation concerned would stop its rebellion and begin to adopt the path of guidance. Perhaps they would seek benefit from the Prophet existence and an Imam too would act as a preacher, guide, leader and the one inviting the people. The Divine saying:

(*)

stems from this very aspect.

When isolation and abandonment of invitation becomes the means for rectifying a nation then it is prudent to do the same even though people may be unaware of this matter. Moreover it would be beneficial to them even though they may not possess understanding of the same. This isolation and abandonment of invitation does not possess any fixed limit and boundaries and in fact, one cannot say anything about their limit. Rather its limit and duration depends on the nation turning back from its deviated path and becoming enlightened after heedlessness. It depends on the people’s awareness of the benefits of the presence of the Prophet or an Imam.

History bears witness that Ahl-e-Bayt, Revealation, Messengership and Aal-e-Mulmmmad had to face too many calamities such as: Hardship, suffering and non-revolt for the sake of the people instead of that right which Allah had set as the reward of this Messengership. Surely, they were always subjected to severe persecution and pressure such as being taken captive, imprisoned, hanged, expatriated, exiled and dispersed here and there.

Mahdi, the Expected one is aware of all such matters and knows that he too would be subjected to such cruelties and oppression. Rather, id would be much more sever, greater and bitter in nature because people are aware of Hazrat’s objectives and are aware that Hazrat would give orders to rise with their arms. Thus Mahdi has isolated himself from the nation treatment as his father, fore-fathers, cousins, and nothing but to train the nation, make them aware, bring them back on the path of guidance and to seek his own just right. The author of Elalush-Sharaye has narrated a tradition from Imam Muhammad Bagr (A.S.) as such: “When Allah does not Wish that we should remain amongst a group, He holds us back from them.”

Secondly: FREEDOM IN INVITATION AND FREEDOM IN ACTIONS

Anyone who wishes to rise for rectifying a nation in either worldly or religious matters should posse friends and companions and have a pact with some of the superior men so that they either remain his helpers or at least do not create any obstacles for him. The essential condition of this pact and agreement is this that he should stop interference and invitation (of the people) and be congenial with them (so) that he may have remained loyal to his pact until his affair and the time of pact and agreement come to an end and he deals with them in the same manner as he deals with others. This means that some of the commandments should not be implemented with respect to those who have concluded a pact with him and he deals with them contrary to the realities because of fear and dissimultation. Thus Allah says:

(*)

…except the polytheist with whom you have a valid peace treaty and who have not broken it from their side or helped others against you. You (believers) must fulfil the terms of the peace treaty with them.

When Mahdi (A.S.) shall emerge, he is bound to invite (the people) through ordinary channels and his duty would be to judge according to the realities and not to fear anyone just as the same can be found in most of the traditions. This is because Mahdi’s period is the period of emergence of truth, the most sparkling emergence and so, fear and dissimulation are inconsistent with this matter. This requires that he should not have allegiance of anyone upon his neck. Indispensably, he should be needless of any pact and agreement, which would result in dissimulation. This would occur only when the ordinary channels for his assistance come to halt.

Shaikh Saduq in “Kamaluddin” has directly narrated from Hashim-ibn-Salem who in turn has narrated from Imam Sadeq (A.S.) as such: “The ‘Qaem’ shall emerge without having allegiance of anyone on his back.”

In the same book, Shaikh Saduq directly narrates from Hazrat Ali-ibn-Musa ar-Ridha who said: “I am as though seeing my Shias - at that time when they will have lost my fourth offspring - then, they will search for him like the cattles pursuing grazing lands but will not find him.”

Narrator says: I asked: “For what reason ‘O son of Messenger of Allah?”

He replied: It is because their Imam will disappear.

I said: Why will he disappear?

He replied: “So that when he emerges with the sword, he will not have anyone’s allegiance on his neck.”

  Thirdly: MAKING PERFECT THE PEOPLE AND IMPROVING THEIR LOT

Amongst the well-known facts which is not a subject of dispute is this that there exists differences in people’s aptitude with regards to tolerance of duties, acquisition of knowledge and various other sciences. Differences in levels of faith, differences in recognition of Prophets and legatees and differences m the Divine laws too are the result of differences in people’s aptitude. Verily, God does not make anyone responsible but as per the level of his aptitude.

Rather, how often it happens that when duties exceed a person’s ability and teachings his aptitude the very purpose (for which the duties and teachings were given) is lost. Moreover, he would resort to disobedience or would become an apostate or still further, his ignorance would increase more than before. The verse of the Holy Quran says:

(*)

(‘O Lord, do not burden us with that which we cannot bear).

It is said that if Abuzar knew what was going on in Salman’s heart, then he would have become an apostate or would have died.

Shaikh Kulaini in “Kafi” has narrated from Imam Sadeq (As.) as such: In Ali’s (A.S.) book it is written: Dawoud said: “O Lord reveal to me the truth as it is (with Thou) so that I can judge accordingly. It was replied: You do not possess the strength to bear this affair.”

Hazrat insisted until God accepted.

One day a person approached Hazrat Dawoud with a complaint about another person and said: This man has taken away my wealth. God revealed to Dawoud that the claimant had killed the defendant’s father and plundered his wealth. Hazrat Dawoud ordered for the claimant’s death until he was killed. His wealth was seized and given back to the defendant. People were amazed by this incident and word on this matter went around until it reached Hazrat Dawoud’s ears. He became worried by these talks and requested God to relieve him from this uneasiness. Afterwards, God revealed to Dawoud as such: ‘You should judge amongst the people by means of witness and evidence and persuade them to swear in My Name…

Imam Sadeq (A.S.) said: “If people knew how Allah has created them, then none amongst them would find fault with the other.”

Imam Muhammad Baqer (A.S.) said: The believers possess (various) ranks and positions-some of them have one rank, while some others have two, three four, five, six, seven ranks. If faith of the second level is conveyed to a person having faith of the first level, he will be unable to keep guard over it and if faith of the third degree is conveyed to a person possessing faith of second degree, he will be unable to hear it…

It has come down from traditions that when Mahdi emerges, he will rule as per his own knowledge; he will spread the true ‘Ma’aref’ (Divine Sciences) amongst the people; he will enliven the holy religion of Islam and will annul all that is not in Islam and has been added to it such that people will imagine that Mahdi (A.S.) has brought a new religion and a new Book.

Verily, the execution of such reforms and dissemination of the realities the ways it should and must be carried out requires much more perfect aptitudes and intellects than what we have today.

Perhaps, postponement of Mahdi’s emergence and continuation of his occultation is because of the hope of achieving perfection and development which, by the blessings of various sciences, is on the increase day by day.

The magazine “Al-Helal” published an article about Resurrection a few years ago under the title “Does there exist a world after (the end of) this world?” and while replying to this question, it emphasized that a day will come when the literary and scientific world will reach its perfection like the material world.

Surely, very soon men shall become aware of the literary, scientific and ethical world - more than today when he is cognisant of the material world. Why shouldn’t it be so especially when man has already perceived that the material world has ruined his rights and has put him in pressure and torment. Soon man shall witness how the earth will be illuminated by the Divine Light and by means of Mahdi’s emergence.

Fourthly: TEST AND EXAMINATION FOR THE PEOPLE:

Amongst Allah’s ways which is still prevailing amongst His servants - right from the time He appointed the Prophet - (and Allah’s ways never alter or change) is the matter of human evaluation and examination so that the one who is destroyed is done so on the basis of witness, and proof and the one who is enlivened is done so on the basis of witness and proof and the level of their faith and reality is manifested - Rather their own condition becomes known to themselves. Verily, it often occurs that man’s condition is unknown and remains a secret even for himself.

The Divine Shariats (laws) contains literary, material, worldly, spiritual, individual and social programs and teachings. This world is a school and the Prophets are teachers and evangelists. Every school or lesson requires an examination appropriate to it. The phenomenon, which occur in this world are a sort of examination. The effect of those lessons on the people can be ascertained predominantly be means of such examination- as Allah says:

(*)

Alif Lam Mim.

Do men think that they will be left alone on saying, We believe, and not be tried?

The holy Islamic Shariat (religious law) is the most perfect of all the other Shariats. In the Islamic Shariat we find such divine sciences and instructions which cannot be found in other Shariats. So all that was prevalent amongst the previous nations such as the various tests and examinations should, out of necessity, prevail in this nation too because this general rule comprises those lessons and even more than that.

Amongst the most important matters by which the previous nations were subjected to evaluation and examination was the matter of occultation of some of their Prophets. Then, the same occultation should occur for the leaders of this nation too just as the Holy Prophet (S.A.W.A.) went into concealment in the mountain pass of Abu-Talib for a period of thirty years. Amongst the concealment of Mahdi so that the path of guidance is distinguished from the path of deviation and a believer is distinguished from a hypocrite like some of the Prophets’ concealment, the concealment of Mahdi is the greatest test and examination for Shi’ites and rather for the non-Shi’ites making no difference as far as the duration of concealment is- concerned.

Shaikh Saduq in “Kamaluddin” has imputedly narrated from Sadir Sairafi as such:

“I along with Mufazzal-ibn-Omar, Abu Basir and Abaan-ibn-Tughlab got the honor of meeting Imam Jafar Sadeq (A.S.). We saw Hazrat, sitting on the ground having put on a collarless cloak, which had two short sleeves. He was weeping like a woman weeping over her lost dear one. The signs of grief and sorrow were visible on his blessed face and tears were flowing from his eyes. He was moaning and saying: ‘My master, your Occultation has snatched away the sleep from my eyes. It has taken away my comfort and has deprived tranquility from my heart. My master, your occultation has fastened my grief and sorrow forever. Due to loss of friends one after the other, our gathering has been broken. I do not feel the tears of my eyes and the yelling and crying of my heart which result from the past calamities and hardships but that I see the same in my imagination which is greater, more sorrowful, severe and unknown than all other difficulties.

Sadir says: Our mind became perplexed (by witnessing Imam’s condition) and our hearts became upset as a result of Imam’s terrifying words about the destructible events. We thought that the calamities and misfortunes of the day, which had befallen on Imam had brought him to this state of grief and sorrow.

So we said: ‘O son of the best mankind. May Allah not cause you to cry. For what reason are you weeping and what has made you to moan to such earnest?

Narrator says: Hazrat Sadeq (A.S.) heaved a sad sigh which caused pain to his heart and then said: ‘This morning when I was looking at the book of ‘Jafr’ (the book which contains knowledge on deaths, calamities, misfortunes and knowledge about the past and future and which was exclusively given to Muhammad and his progeny by the Exalted God) I came across such matters like the Qaem’s birth, occultation, delay in reappearance, his long-life, the sufferings of the believers at that time, the appearance of doubt and uncertainty in their hearts because of Hazrat’s prolonged occultation, the deviations that will occur for majority of them and shirking of the Islamic obligations on their part whereas Allah says:

(*)

“And We have made every man’s actions to cling to his neck.”

((*) Here refers to the “Wilayat of the Holy Prophet’s progeny”).

These events have overpowered me with grief and sorrow.

We said: ‘O son of the Messenger of Allah, we will be honored if familiarized us with some of those things over which you have knowledge.

Imam Sadeq (A.S.) said: The three characteristics which Allah has assigned for three of His Prophets has been assigned for our ‘Qaem’ too.

First of all, the Qaem’s birth is the same as was the birth of Musa. Secondly, his occultation is the same as was the occultation of Isa and thirdly his delay is the same as was the delay in the coming of Hazrat Nuh (Noah).

In addition Allah has set the long-life of Hazrat Khizr as a proof for the Qaem’s long-life.

Narrator says: I said: ‘O son of Messenger of Allah, explain these affairs so that they become clear for us.

He replied: With regards to Musa’s birth, it should be said that when Firaun (Pharaon) realized and feared that his kingdom would fall by Musa’s hand, he summoned the wizards. The wizards guided Firaun in the genealogy of Musa and said: “Musa shall come from Bani-Israel.”

As a result, Firaun always ordered his men to slit the bellies of the pregnant women belonging to the tribe of Bani-Israel. For this purpose, (i.e. for killing Hazrat Musa) they murdered more than twenty thousand new - born babies. However they failed to kill Hazrat Musa as All-Mighty Allah protected him.

Similarly, when Bani-Ummayah and Bani-Abbass realized that the downfall of their cruel kingdom and empire would take place by Mahdi’s hand, they set up enmity with us and engaged in killing and exterminating the descendants of the Holy Prophet (S.A.W.A.) with this idea that amongst them, they would be killing the ‘Qaem’ too. However Allah does not let anyone from the oppressors to know His task save He shall complete and perfect His Light even though the polytheists may dislike it.

With regards to Isa’s (Jesus’) Occultation, the Jews and Christians arrived at a mutual agreement that Hazrat Isa had been killed. However Allah, the Glorified refuted their view as per these Divine words:

(*)

(And they did not kill him nor did they crucify him, but it appeared to them so)

Similarly, during the occultation of our ‘Qaem’, the Islamic ‘Ummah’ (nation) will at any time deny him due to the length of his occultation. Then, some of the deviated amongst them shall say: The ‘Qaem’ is not yet born. Some others will say: The ‘Qaem’ not only is born but also dead. Others who shall say that the eleventh Imam was barren will become apostates. Still others who would say that Imams are more than thirteen will deviate from the true religion. Yet others will disobey Allah because of their saying that the Qaem’s soul has become manifest in the body of another one.

The incident of Hazrat’s Nuh delay is that since he asked Allah for his nation’s punishment, Allah sent Gibra’eel (Gabriel) with seven date-seeds.

Gibra’eel said: ‘O Nuh! Allah, the Exalted says: “These people are My slaves and My created ones. I do not Wish to destroy My slaves in a lightening but after underlining invitation and completion of argumentation. So continue inviting your nation until I bestow My rewards upon you. Plant these seeds because you will attain salvation and deliverance after they become trees and bear their fruits. Give glad-tidings about this matter to your believing followers.”

When a long time passed and those seeds turned into strong trees possessing leaves, branches and stalks and the trees began to bear dates, Harrat Nuh (As.) asked Allah to fulfill His promise.

For the second time, Allah ordered Nuh to sow fresh date-seeds yet again. He ordered him to strive and adopt patience in this regard and to inform this matter to his believing followers. When Hazrat Nuh followed these instructions, three hundred of his men turned apostates and they said: “If what Nuh claims happens to be the truth His Lord would not have broken His promise.”

Each time a group turned apostates, Allah commanded Hazrat Nuh to sow seeds from the dates of the previous trees. This continued until the number of true believers remained only seventy or above.[104]

Allah revealed to Harrat Nuh (A.S.) as such: Now, the brightness of dawn has obviated the darkness of night since the truth has been established and faith has been purified except those whose nature are malicious and gloomy. If I had destroyed the un-believers and spared this group who had brought faith in you and then turned apostates, I would not have been true to My previous Promise made to your true believers -those whose monotheistic belief was based on sincerity and who had clinged to the rope of your Prophethood. My Promise is to make them vicegerents over the earth, give strength to their religion and turn their fear and anxiety into tranquility so that doubt and uncertainty is obviated from their hearts and they become sincere in their worship for Me.

How could it be for Me to make them successors, give them strength and turn their fear into security while being Aware of the shaky faith and evil nature of those who had turned apostates. If at the time of giving succession to the disbelievers I had given the kingdom to the believers, pride and discord would have overtaken them. A series of afflictions would have become strong in their hearts and they would have created enmity with their brothers and battled with them for gaining power.

If seditions had arisen and battle had taken place how was it possible for the believers to issue commands and how was it feasible to follow the religion? Such was not possible.

Now, by Our commands you may start building a ship.

Imam Sadeq (A.S.) said: The same condition shall prevail for our ‘Qaem’. The period of his occultation will be a long one until absolute truth appears and faith gets clearly distinguished from the evils of discord so that any of the Shias who are evil in nature and have feelings of discord will exit from the religion at the time when Caliphate and the affair is divulged and comes into view.

Mufazzal says: I said: ‘O son of Messenger of Allah, the Navasebs (a group belonging to Sunni sect) reckon that this verse[105]has been revealed in honor of Abu Bakr, Omar, Osman and Ali.

He replied: ‘No. May Allah not guide the Navasebs. During whose period was it that the religion of Allah had been established and had become the object of satisfaction of the Holy Prophet? In which period was it that the Divine command had been divulged amongst the people with no fear in hearts and no doubt in minds? During which era of theirs time it was as such notwithstanding the fact that the Muslims returned back from the religion and seditions occurred during their time and battles took place between them and the dis-believers!?

Then Imam (A.S.) recited this verse:

(*)

(Until the time when the Apostles despaired and the people became sure that they were indeed told a lie, that Our help came to them)

About the incident of ‘Abdus-Saleh’ (Virtuous slave) reference is made to Hazrat Khizr. Verily, Allah, the Exalted has not prolonged his life for the sake of his Prophethood or for the Book which He must have revealed or for the Divine Law given to him by which he could annul the divine laws of the previous Prophets or for his Imamat (leadership) which was necessary for his servants to follow or for any commands which Allah must have made obligatory for him to follow. Rather as Allah is All-Aware that the Qaem’s age would become lengthy during the period of his occultation such that His servants would start denying him. He prolonged the life of Hazrat Khizr. There is no reason for his longevity but that it is set as an argumentation for the Qaem’s long-life so that in this way, the proofs and reasons of the enemies and obstinate people is severed and people will not have any plea against Allah.

The author of “Raudhat-ul-Wa’yezeen” has narrated from Jabir Juafi as such:

I asked Imam Muhammad Baqer (A.S.): “When will be your ‘Faraj’ (deliverance)?

Imam (A.S.) replied: Alas! Alas! There shall be no ‘Faraj’ until you all become a mesh (and he repeated this sentence three times) so that impure believers are exterminated and only the pure believers remain.”

Again, in the same book, its author narrates imputedly from Ali-ibn-Jafar who narrates from his brother Hazrat Musa-ibn-Jafar (A.S.) as saying: -'When the fifth one (i.e. Mahdi) from the progeny of the seventh one (i.e. Musa-ibn-Jafar) disappears, then fear Allah with regards to your faith and be careful to see that nobody ruins your religion. This is because the Master of the affair will be compelled to conceal himself until a group who have faith in his Imamate will turn back from their belief. This occultation is a test from Allah Who wishes to examine His servants by this means.

Fifth: FEAR OF GETTING KILLED

One of the reasons of seclusion of the Prophets was the fear of being killed. Thus, they would conceal themselves so that in this manner they could protect themselves and hence achieve their aim later on.

About Hazrat Musa, Allah says: -

(*)

“So I fled from you when I feared you”

Again, about Hazrat Musa, another verse says: -

(*)

“Surely the chiefs are consulting together to slay you, therefore depart (at once)...”

Verily, fear and anxiety was one of the reasons, which solicited Musa Ibn Imran (A. S.) to flee from Egypt and go to Shuaib (A.S.). It was fear and apprehension that caused the Holy Prophet of Islam to take retreat first in the mountain-pass of Abu-Talib and then to seek shelter in a cave.

The un-believers decided to kill him and Allah commanded him to flee towards Medina along with Ali (A.S.).

Due to absence of the ordinary channels through which Mahdi (A.S.) could invite the people and also due to the strength of the enemies, Hazrat fears from such matters as imprisonment, exile, murder and the gallows. Thus he has no alternative but to retire and go into occultation until the time when the Divine Command is issued. Besides, Allah has set a limit for all matters.

Questions about Mahdi’s Fear

With regards to Mahdi’s fear and occultation and in the light of what we have mentioned before, there remain a few questions which is worth mentioning:

First Question: Why Allah, the Powerful doesn't hinder Hazrat’s enemies from killing him!?

Reply: God has commanded the Creation of hindrance, which is not incompatible with duty and responsibility i.e. the commandment for obedience, assistance and submissiveness and forbiddance from disobedience and enmity of Hazrat Mahdi. However not forming any hindrance between Mahdi and his enemies is because it is incompatible with duty and renders the reward and punishment as null and void. Rather, such a hindrance will give rise to mischief and this cannot be the consequence of God.

Second Question: Why is Mahdi (A.S.) absent amongst the people and why has he isolated himself from them considering that his great fathers were present amongst the people!?

Reply: Mahdi’s very foundation is based on emerging with the sword and revolting for God’s sake but such was not so in the case of his great fathers. Presence of Mahdi would expose him to danger especially when it is well - known and famous that Hazrat is waiting for an opportunity. Also it is a well-known fact that whenever Mahdi passed away there was another to succeed him as against Mahdi who if killed there would be no one to succeed him.

Third Question: If Mahdi’s occultation is due to fear of his enemies, then why has he concealed himself from his friends!?

Reply: If there existed for Hazrat’s friends and companions a channel to meet and visit him then, as a rule it was certain for his whereabouts to be discovered.

Fourth Question: Reply to the third question is true only if the entire Shias are successful in meeting Hazrat. However if such a meeting is possible for only a particular group amongst Imam’s friends, then his where about will not be discovered.

Reply: Any secret, which becomes known to more than two will no longer remain a secret.

Fifth Question: Why didn’t Hazrat’s minor occultation continue in the very manner in which the special deputies used to serve him!?

Reply: The non-continuation of Hazrat’s minor occultation may have been for two reasons:

Firstly that deputyship from Imam’s side is especially the post of special deputyship is a very high and lofty position. Since a group amongst the power-seekers falsely claimed the position of deputyship during the last days of Hazrat’s occultation, the door of special deputyship was hence closed.

Secondly the special deputyship too at that time was kept secret and hidden and except for some specific people, none were aware of it. If the minor occultation had continued and the position of special deputyship would become known, Hazrat’s deputies too would have been exposed to danger.

Mahdi’s Minor and Major Occultation

For our Master Mahdi - the Expected one, there has been two occultation: The minor occultation and the major occultation.

The minor occultation started from the time of Hazrat’s birth and continued till the end of the special deputyship, which lasted for seventy-four years.

The major occultation commenced after the minor occultation and will continue as long as God Wills Hazrat to emerge and revolt with his might.

In the book of “Esbath-ul-Wasiyah”, Ali-ibn-Hussein-ibn-Ali Masoudi says:

“It is narrated that Imam Ali an-Naqi (A.S.) disappeared from the Shias’ views but for a small group of his special Shias. When the affairs of Imamate were entrusted to Imam Hassan Askari, he used to converse with his special circle of Shias and others from behind the curtain except when he was mounted and would travel towards the Kings house.

Imam Askari (A.S.) and his father were acting in this manner so as to prepare the ground for Hazrat Mahdi’s concealment. This was so that the Shias would become familiar with the matter of occultation and would not deny it and would become habituated with Imam’s absence and concealment.

Verily, right from the time of Amir-ul-Mumineen Ali (A.S.) till the period of Imam Ali an-Naqi (A.S.) and Imam Hassan Askari (A.S.) it was customary for the Shias to meet their Imam whenever they wished. If they were deprived of this bounty all at once then doubt and hesitation would have overtaken them. Rather the faith of some of them would have become shaky. Thus Imam Ali an-Naqi (A.S.) and Imam Askari (A.S.) adopted this path as mentioned by Masoudi so that the Shias would gradually and gradually become acquainted with Imam’s concealment.

Imam Ali an-Naqi (A.S.) and Imam Hassan Askari (AS.) took up this excellent path for this very reason. Strict alertness of the rulers who were contemporary to the afore-mentioned two Imams confirm this matter. This resulted in fewer meetings and contacts with them especially so in the case of well-known Shii’tes.

The apparent glory and magnificence of the afore-said two Imams (A.S.) and the great number of servants and slaves and their greatness and eminence (which would naturally become the cause of fewer meetings of the common Shias and rather their special Shias except at fixed and special times) too confirms the matter of occultation.

Later on, the policy of Bani-Abbass changed with regards to the twelve Imams and their policy demanded respect and honor of the Imams and this path was first put into practice by Ma’mun Abbassid.

Those who cast a glance over history of Hazrat Ali-ibn-Musa ar-Ridha Imam Muhammad Taqi, Imam Ali an-Naqi and Imam Hassan Askari will realize the way of association of the Caliphs with Imams. This is because they believed in the greatness and magnificence of Imams (AS.) and had kept at their disposal house, goods, feather, dress, servants, salvage and wealth for such motives which they had in mind. The main motive of the Caliphs, as per their own imagination was to receive more ease and attention when in the company of the Imam especially so in the case of the afore-said two Imams.

The reason why Imam Ali an-Naqi concealed himself from the views of the Shias on much lesser occasions than Imam Hassan Askari (A.S.) was that there was to be two occultation for our master Mahdi -One was the minor occultation during which period the deputies and special representatives of Mahdi (A.S.) were having access to Hazrat until the time when the Shias became familiar with the absence and concealment of Imam (A.S.) and the period of major occultation started wherein the special deputyship was cut off and unlike the Shi as who had the privilege of meeting Hazrat’s great fathers, none have the opportunity of meeting the Imam officially.

How people benefit From the Hidden Imam

The benefits of Imam-e-Zaman’s existence from our view-point (i.e. Shi’ite view-point) are of two types:

Firstly, Hazrat like other people is alive and the common people derive benefit from his existence whether present or absent and whether apparent or concealed.

Secondly, the benefits which is derived from Hazrat’s occupation (of the earth) was previously reasoned that due to fear and insecurity it is not obligatory for Hazrat to carry out the second type. However benefits of the first type will necessarily be derived from Hazrat’s existence.

The simile which has come in the tradition of Jabir-ibn-Abdullah Ansari is as follows:

“Imam is like a sun hidden behind the clouds”

This simile is one of the most elegant and beautiful kinds of simile.

Various benefits and effects are derived from the sun’s existence even though it may be covered by a cloud. Moreover, other benefits are derived from its rays if it is not covered by a cloud or rather anything else. Imam too is the same.

  I believe, this comparison has been made from two aspects and there exists two reasons for this (one aspect when the sun is covered by clouds and the other aspect when the sun is not covered by any object and its light glimmers) Deriving benefit from the sun and making use of it by the living and rather the non-living creatures is something prevalent whether it is manifest or concealed under the clouds. Every creature derives its own pleasure and share from it with the difference that when it is manifest and glimmering, the benefit derived is more than when it is covered and concealed. Imam (A.S.) too is like the sun in these two afore-said cases.

This is the view of the Shia-Imamiyahs about Imam (A.S.). However the Sunnis believe that the benefits and effects derived from Imam’s existence is confined to the second type (i.e. non-absence of Imam).

To this, we reply as such:

Some of the Sunnis reckon Mahdi’s occultation to mean that he is invisible and cannot be seen. However, just as mentioned before, their reckoning is far from truth. Rather, his occultation means that he cannot be individually recognized and seen.

Thus, it has come down in some traditions that after Mahdi’s emergence people will say: - “We used to see him before too.”

Verily Mahdi is absent (amongst us) but attends the gatherings and meetings. He also speaks to the travelers and other people. Rather, very often he presents himself during the Haj season.

He wears the ‘Ehram’ (pilgrim’s garb), recites the call of ‘Labbaik’, performs the ‘tawaaf’ (circumbulation) and concludes his Haj by visiting his honored grand-father and great fathers' shrines especially at times of special 'Ziarats'. Thus Mahdi is present amongst the Islamic community but is not physically recognized.

One the contrary, we say: Who can dare say that during the major occultation it is not possible to come in contact with Mahdi (A.S.) whereas historical and other books provide us with evidences that a section of people have received the honor of seeing and meeting him. This matter is not inconsistent with the tradition, which says: “If anyone claims that he has seen Mahdi, they reject his saying.”

This is because by context of the first part of the tradition it only means that anyone who claims the special deputyship should be denied.

Rather we can say: Mahdi is one of the members of society and rather the most important member. It is possible that he acts upon his responsibility even though it may not be obligatory for him.

Verily, it is possible that Mahdi may come in contact with the Kings, rulers, princes and ministers and make some recommendations to them about reforms, maintenance of order and running of the affairs -whether they follow his recommendation or not.

He sits with the Jurists, scholars, writers and the learned people and discusses with them such topics as divine theology, moral rectification and literary matters. In every field, he guides them towards the truth and right way irrespective of whether they act upon his sayings or not. He meets the traditionists, historians, gene and scholars of 'Rijal' and guides them to the true saying, truthfulness of the concerned matter, authenticity of relation (of narration) and their incorrectness irrespective of whether they approve his sayings or not.

Talks takes place with the preachers, inviters (towards the Divine path), clergymen and guides too and he reveals to them the way of reaching their objective in an easier way be it they act upon it or not.

He visits the helpless, needy, sick and afflicted people and fulfills the wishes of the needy and cures the sick. Mahdi (A.S.) strives for all these affairs without being recognized and he is never stingy in doing good to others. So it’s absurd to say: How people benefit from the hidden Imam!?

Verily, very often Mahdi (A.S.) replies to matters having to do with principles and other secondary matters; very often he solves the religious or worldly affairs; very often he cures the sick; how often he delivers the poor; very often he helps the helpless; very often he quenches the thirsty and very often he holds the hands of the disabled.

This book and other books which have been written by reliable scholars (who were not recognizing each other and were living in different places and different times) contain such evidences which bear testimony to the truthfulness of what we have written. A person, after going through the particulars and contexts of these kind of evidences will gain certainty in the veracity of some of them.

Mahdi’s Deputies during the Period of His Occultation

Mahdi (A.S.) has disappeared from the views of the people - even from the views of his Shias and friends -due to fear from his enemies and in order to safeguard himself for achieving the objective(s) decreed by God. Mahdi (A.S.) is awaiting the Divine Command just as the Shias are awaiting Hazrat. I can say: If it was not that Mahdi would submit to the Divine Command and would not have been satisfied with the Divine Destiny, he would have perished out of grief and sorrow. However Mahdi is from Ahl-e-Bayt who does not outstrip the Divine Command but rather acts upon it.

His honored grand - father would say: “Our satisfaction is the satisfaction of Allah.”

Mahdi is concealed from the views of the people, even his Shias but his pure heart is filled with grief and sorrow. Mahdi (A.S.) shows the true path to the Muslims particularly the Shias and sets before them the clear path towards the truth which, if they were to follow that path, they would achieve salvation in this world as well as the Hereafter. Quran says: “If they had gone the true (Islamic) way, We would have quenched their thirst with plenty of water.”

With regards to ‘Saqalain’ (i.e. the Quran and Ahl-e-bayt) the Holy Prophet (S.A.W.A.) has recommended us to stick to them. Thus Quran and Ahl-e-bayt of the Holy Prophet are the gates of salvation and the keys to guidance and holding fast to them would become a source of guidance for everything.

As far as the Holy Quran is concerned, by the Grace of Allah it is available amongst us. Even though we have not held fast to the Ahl-e-bayt, yet they have so set knowledge and insight amongst us and left them behind as a souvenir that it is possible for each and every person to achieve them. If you do not believe in this matter, you may refer to the books on traditions especially the four-fold and the recent three-fold books.[106]

Rather, you may refer to the prayers and benedictions which have come down from Ahl-e-bayt especially Sahifa - Sajjadia which has been narrated from Imam Zain-ul-Abedeen (AS.) and is supposed to be the ‘Zabur’ of Aal-e-Muhammad since it contains numerous knowledge and insight.

Although, we have desisted from holding fast to the Ahl-e-bayt, yet their sciences, gnosis, ethics and manners have been written and protected in the books. So, like the Holy Quran, it is necessary for us to hold fast to them too.

Holding fast to them does not mean that we have to catch hold of their hands. Rather it means that we have to act upon their sayings and follow their path. This too is possible and feasible for each and every person. Therefore, there cannot remain any excuse for any Muslim with regards to “holding fast to Ahl-e-bayt” and none can say: The twelfth Imam was hidden and so we could not hold on to him.

Verily, the reference of these prayers, their narrators, their denotations, their manifestation, common, special, compendious, explanatory, all that which is opposite to them and such other matters should be considered.

Our master Mahdi (A.S.) has left behind amongst the people various traditions from his father and fore - fathers. In addition to this, various correspondences and epistles have come down from his holiness. Moreover, since Hazrat had appointed deputies and representatives out of grace and compassion for the people during the period of minor occultation so it was necessary for the people to refer to them. (In affairs related to spiritual materials, this world and the hereafter). In the period of major occultation too, it is necessary to trust and follow them.

Mahdi’s Deputies during Minor Occultation

During the period of minor occultation, the deputies of Mahdi who were allowed to visit Hazrat and for whom special epistles were issued were only four:

(1) Shaikh Abu Amr Uthman Ibne Saeed Amir:

He was first appointed to the post of deputyship by Imam Ali an-Naqi and then retained to the same post by Imam Hassan Askari (AS.). Still later on, Uthman Ibne Saeed stood up for Hazrat Saheb-uz-Zaman’s affairs. Various replies to various problems and signed letters (from Imam) were issued through Uthman Ibne Saeed.

(2) When Uthman Ibne Saeed passed away his son Abu Jafar Muhammad-ibn-Uthman succeeded him and he become his father’s vicegerent in Imam’s affairs.

(3) When Muhammad-ibn-Uthman passed away, this lofty position was transferred to Abul-Qasim Hussein-ibn-Ruh. He was from the family of Bani-Nawbakht.

(4) When Hussein-ibn-Ruh passed away, Abul-Hassan Ali-ibn-Muhammad Seymouri succeeded him. None of these four deputies revolted for the post of special deputyship but was given to them by Imam of the Age himself. The Shias would not have accepted the sayings of these four deputies but for the various evidences which each of them had at hand which substantiated their sayings.

When Muhammad-ibn-Ali Seymouri’s death approached he was asked about his immediate successor.

In this regard, a ‘Tawqee’ (signed letter) written by Mahdi (A.S.) himself was given out as a reply. The contents of this (Tawqee) are as follows: -

In the Name of God,

The Beneficient, The Merciful

O Ali ibn Muhammad Seymouri! May Allah increase the reward of your brothers on account of the difficulties born by you. You will die within six days. So prepare yourself for the inevitable. Do not appoint anyone as your successor because your demise will mark the beginning of the major occultation. I will not emerge but after a long time when the hearts of the people will become hardened and the world will become full of injustice, tyranny and oppression.

It will not for too long that some men will claim to have seen me. Anyone, who makes such a claim before the coming out of Sufyeni and the sound from heaven announcing my reappearance, is a liar and an imposter. There is no might nor strength except that of Allah, the Al-Mighty, the High.

Mahdi (A.S.) had other deputies too (other than the afore-said four deputies) in such places as Baghdad, Kufa, Ahwaz, Hamadan, Qum, Rai, Azaibaijan and Naishabour.

Signed letters (from Imam of the Age) would be sent to them and they in turn would transfer wealth to his eminence. These deputies were many in number -perhaps hundred, but they could not visit Hazrat. As a matter of fact, the four afore-said deputies acted as the mediators between them and Imam (A.S.).

Mahdi’s Deputies during Major Occultation

The afore-said minor occultation has come to an end and the second occultation i.e. the major occultation has started and nobody but Allah Knows its termination. The special deputyship has been changed to general deputyship but with specific conditions and stipulations. It is not out of place to mention here some of the traditions which have come down from the Imam of the Age and his honored fathers in this regard.

Kashi narrates: A ‘tawqee’ (signed letter) was sent for Qasim-ibn-Ala with such contents: Whatever is narrated by the learned scholars upon whom we are having trust should never be doubted by our friends. This is because we have made them partners in our secret and we have entrusted our secrets to them...

Shaikh Tusi in ‘Ghaibat’, Shaikh Saduq in ‘Kamaluddin’ and Tabarsi in ‘Ehtejaj’ have narrated from Ishaaq-ibn-Ammar that Mahdi (A.S.) has said:

“But as for the problems which will arise in the future, you should refer to the narrators of our traditions for their verdicts as they are my proofs to you, and I am Allah’s proof to them...”

Tabarsi in his book ‘Ehtejaj’ has narrated from Sadeq Aal-e-Muhammad (A.S.) a lengthy tradition a part of which is as follows:

“If there is anyone among the ‘Fuqaha’ (Jurists) who is in control over his own self, protects his religion, suppresses his evil desires and is obedient to the commands of his master, it is then obligatory upon the people to follow him and these qualities are present only in few of the Shia Jurists and not in all of them...”

Besides these, there are other traditions, which have been mentioned in their appropriate places. All these reveal that Mahdi (A.S.) has not left the Muslims, particularly the Shias, without a religious authority and support. In this regard, he has followed the path of his fathers and (if you have doubt) you may refer to the comprehensive books written on this subject.