Two Types of Occultation
 

QUESTION:

According to the content of existing traditions, the occultation of the Imam of the Age (may Allah hasten his return) has occurred in two forms. During the first occultation, communication with him was possible through his representatives and agents, but with the ending of this period and the beginning of the second occultation, which is the complete occultation, the period of the responsibility of the agents and particular representatives also ended.

The question is whether referring to these two occultation as the “minor” (ÕÛÑì) and “major” (ßÈÑì) was prevalent from the beginning or whether it became prevalent in later times, like the Safawi period.

ANSWER:

Discussion regarding issues like this should not be a verbal discussion. Whether a person calls the first occultation, which was shorter, the minor occultation (ßÈÑì) or the shorter occultation (ÞÕÑì), or the second occultation, which has a long duration, the major occultation (ßÈÑì) or the longer occultation (Øæáì) or refers to them by any other word, the fact and reality of the matter is not changed. In any case, these two occultations have occurred.

The issue is that principle of the occultation having two forms was explicitly stated in the usul (early hadith collections) and other books of hadith even before its occurrence. Nu‘mani and others who lived before the termination of the minor occultation have narrated it, and this fact is proof that the two forms of occultation were put forth.

During the period of the minor occultation, though the position of the Shi‘a was sensitive, no one can claim that all these traditions related from the Imams (peace be upon them) in books like the Ghaybat of al-Fadl ibn Sha’han and Nu‘mani and Kamal al-Din of Saduq are all falsified and were written after the occurrence of the occultation.

We see that the Shi‘a of the various cities and regions would refer to the nawwab (representatives); they did not do such for no reason. Signs and evidences were definitely present that indicated that they were in contact with the Imam. Otherwise, it is impossible that individuals like ‘Ali ibn Babawayh, with that intellectual position and eminence of thought, would pursue contact with the Imam (peace be upon him) through the nawwab without their link being as clear for him as daylight. This event itself indicates that they had clear evidence of the truth of the representatives.

The other issue is that though Abu Ja‘far al-‘Amrawi - ‘Uthman ibn Sa‘id—and the remaining representatives were a means of Shi‘a unity and their agency was completely accepted in all Shi‘a circles and regions, especially a city like Qum, this unity was because of belief in the Imamah of the twelfth Imam. This issue brought about the spiritual influence of the representatives, not that they became a cause of Shi‘a unity without taking in view the issue of Imamah.

Th e unity and consensus of the Shi‘a about believing in the Imamah of the twelfth Imam was the cause of their unity in following the Imam’s (peace be upon them) representatives.

Just as today belief in the Imamah of that personage is a cause of the spiritual influence in believers’ hearts of the ‘Ulama’ and Fuqaha’ (scholars and jurists) as general representatives of that personage.

During the minor occultation, specification of the representatives took place directly by the person of the Imam (peace be upon him), and the fact that we see eminent scholars lowering their heads in submission before the representatives is proof that this selection was by the person of the Imam (peace be upon him) on the basis of the representatives’ worthiness. And the submission of all classes and political and scholarly personalities is proof that original leadership during the period of the minor occultation was with the person of the Imam (peace be upon him).

It was as a result of the existence of persuasive evidence and proofs that scholarly men of the Shi‘a and personalities like Abu Sahl al-Nawbakhti and Ibn Matil, and Hasan ibn Janahasibi and other eminent Shi‘a believed in the righteousness of the representatives.

Similarly, after the demise of the fourth representative—‘Ali ibn Muhammad al-Samarri - also the issue that the period of occultation and the particular representation has ended was accepted by all. And if any claimed to be a representative, they repudiated him on the basis of this very principle, and in passing it can be said that one of the important wisdoms of the shorter occultation was to make the Shi‘a familiar with the issue of occultation and preparing the ground for the period of the long occultation, so the Shi‘a can continue his life during a long period without the apparent presence of the Imam and successfully complete this major Divine test.

The Miraculous Birth of the Imam of the Age (may Allah hasten his return)

QUESTION:

Miracles and supernatural events are related with regard to the birth of the twelfth Imam. To what extent are these miracles reliable and how can they be proven? And why have some historians not related them?

ANSWER:

1. Historians have written and recorded the actual birth of Imam Mahdi the Twelfth Imam, son of Imam al-‘Askari (peace be upon him), like all other historical events.

2. Regarding some of the miracles that occurred during that personage’s birth or that of all other prophets and trustees (awsiya’), if prevalent historical sources do not provide anything, this is considered a defect of the sources mentioned, since the same historians in many instances have pointed to some historical aspects which were not so important. This lack of attention by a writer of history to some aspects of an issue sometimes originates from creedal prejudice. But this action, whatever it’s proof may be, does not harm the relations of other people’s statements that took place based on reliable sources.

The history of the prophets is akandeh of miracles, and the birth and growth of most prophets was not normal. For example, the creation of Adam, birth of Ibrahim (peace be upon him), birth of Ishaq and Musa and Yahya and ‘Isa and his speaking from the cradle are all among abnormal events.

All of these are a chain of historical events, though such-and-such historian may not have related them. The details of the birth of the Imam of the Age (may Allah hasten his return), which is among the uncontestable historical events, are similar. Its not being narrated by historians who were either biased or intended to be brief or intended other things does not harm the issue itself.

That which the Shi‘a attribute to the Imams is similar to the issues that have been said about Ibrahim, Ishaq, Isma‘il, Musa, ‘Isa, Yahya, and so on, all of which, of course, also have a reliable chain of narration.

The events related to the birth of the Twelfth Imam are more reliable, from the point of view of chain of narration and source, than most historical events that one sees.

Philosophy of the Delay of Reappearance with the Presence of Conditions

QUESTION:

Throughout history, we sometimes come across conditions and opportunities in which it is assumed the requisites for reappearance are present, for example, the people’s receptiveness to religion, self-sacrifice in the path of Islam, giving their lives, and martyrdom for it was to such an extent or with such fervor and commotion that it appears that rather than 313 people, thousands of people are ready to sacrifice their lives under the command of the Imam (peace be upon him). With the existence of these conditions, what is the secret of the delay of the reappearance?

ANSWER:

Regarding the presence of the conditions for the reappearance of the Imam of the Age (may Allah hasten his return):

First, no one can claim to know with certainty, that is, say that all the conditions are fulfilled, since this claim itself requires knowledge of all the conditions, since it is possible that the traditions have not comprised an exposition of all of the conditions.

Second, assuming that the conditions are limited to those instances that have come in the traditions, as Shaykh al-Saduq has said, in reality one can still not be sure that those particular 313 companions and the remaining conditions are present.

This is because if all of the conditions and circumstances apparently indicate the presence of the requisites of reappearance, without denying, for example, the existence of pure individuals who can be counted among the 313 companions of the Imam (peace be upon him), we also cannot claim that all of the individuals are like Salman, Abu Dhar, Miqdad, Rashid Hijri, and the people of Karbala’.

In the present situation, with all the claims that are put forward in our society for returning to and aspiring at Islam, which are certainly a matter of pride, we still see that many bring the Divine laws under question in a large number of political, economical, and social issues. This is to such an extent that they regard some religious commandments that are not exclusive to a particular time or place as being restricted to the Prophet’s (peace be upon him and his family) time and on this pretext free themselves from responsibility. With the existence of such individuals and events, how can we say that the conditions for reappearance are ready, let alone asking about the reason for it delay?

On this basis, in this issue it is appropriate for us to submit to the command and will of Allah, the All-Knowing, and not forgo the merit of waiting for the reappearance. And as was indicated in the tradition of ‘Ali ibn Mahziyar, we should attribute the concealment of the Imam (peace be upon him) to our own actions and always keep the memory of that personage alive in our hears and try to bring about the requisites of his appearance ever more by reforming our own actions.

The Length of the Occultation and Difficult and Formidable Trials

QUESTION:

According to what is well known, during the occultation of Imam Mahdi (may Allah hasten his return), which will be very lengthy, difficult trials will occur such that a person will be a believer in the morning but a disbeliever in the evening. Are these types of trials in the time near the reappearance or will such trials occur throughout the period of occultation?

ANSWER:

According to Islamic principles, the world is a place of tests and trials and people are in a state of being tried during everything that happens to them. During youth and old age, whether wealthy or in need, in health and illness, when in power, when in leadership, they are always in a state of trial; it makes no difference whether the Imam (peace be upon him) is present or in occultation.

The Qur’an says in this regard:

ÃóÍóÓöÈó ÇáäøóÇÓó Ãóäú íõÊúÑóßõæÇ Ãóäú íóÞõæáõæÇ ÂãóäøóÇ æóåõãú áÇó íõÝúÊóäõæäó


“Have the people presumed they would be released upon saying, ‘We believe,’ without being tested?”[76]

As we know, during the time of the Prophet (peace be upon him and his family) himself, while all of the programs and incidents were a test, sometimes, severe trials would occur, in which none but a few were able to fulfill their obligation. For example, in battle, aside from individuals like ‘Ali ibn Abi Talib (peace be upon him) and Abu Dujana and a few others, none were able to stand firm in jihad and defense of Islam and the Prophet. This is because during severe trials, only a limited number of people have the ability to stand firm; many an individual would flee out f fear. It has been related that in on the battles ‘Uthman fled from the battlefield and returned after three days. Or after the Prophet’s (peace be upon him and his family) demise, such a severe trial came to pass that not more than three or seven people were able to successfully perform their duty and remain firm on the line that the Prophet (peace be upon him and his family) had specified. Afterwards as well, such trials continued and shall continue, so that, in the words of the Qur’an:

áöíóãöíÒó ÇáúÎóÈöíËó ãöäó ÇáØøóíøöÈö


“…so that Allah separates the impure from the pure.”[77]

These trials have wisdom and many benefits, among which is that the disposition of the people of the world and society become ready for that dignified reappearance in which the resolute and steadfast believers will be separated from the remaining people. Preserving one’s faith during the period of the Imam’s (peace be upon him) occultation is possible by enduring very severe difficulties. Without doubt, millions of people leave this school of trials with pride and heads held high, that is through patience and forbearance and perseverance in difficulties, they succeed in preserving their religion, faith, and honor.

According to the content of some traditions, during this period protecting one’s religion will become more difficult than holding fire in the palm of one’s hand, and oppression, injustice, corruption, and perversion will become prevalent. Values will be regarded as being against values, and things opposed to values will be regarded as values. Sins will be considered a matter of pride and accomplishment. One’s friends will encourage and induce him to sin and reproach him for not cooperating with oppressors, sinners, and corrupt people.

Women will enter into work exclusive to men. Many wars and natural afflictions will come about. In a tradition of Jabir ibn Abdullah al-Ansari regarding the commentary of the verse:

ÃóØöíÚõæÇ Çááåó æóÃóØöíÚõæÇ ÇáÑøóÓõæáó æóÃõæáöí ÇáÃóãúÑö ãöäúßõãú


“(O you who believe!) Obey Allah and obey the Messenger and those in authority amongst you (the legatees of the Messenger).”[78]

It has come that the Noble Messenger (peace be upon him and his family) gives news about his khulafa’ and successors from Imam ‘Ali (peace be upon him) until Imam Mahdi (may Allah hasten his return), names them one after one and gives tidings to the people about the conquering of the East and West of the world at the blessed hands of Imam al-Mahdi (may Allah hasten his return), and says, inter alia:

"ÐóÇáóßó ÇáøóÐöí íõÛöíÈõ Úóäú ÔöíÚóÊöåö æóÃóæúáöíóÇÆöåö ÛóíúÈóÉð áÇó íõËúÈöÊõ ÝöíåóÇ Úóáóì ÇáúÞóæúáö ÈöÅöãóÇãóÊöåö ÅöáÇøó ãóäö ÇãúÊóÍóäó Çááåõ ÞóáúÈóåõ áöáÅöíãóÇäö."


“He is the one who will be concealed from his Shi‘a and friends such a concealment that none shall remain firm in belief in his Imamah except one whose heart Allah has tested for faith.”[79]

And Amir al-Mu’minin has also informed about these difficulties and tribulations in Nahj al-Balagha. In one instance, he says;

ãóÇ ÃóØúæóáó åóÐóÇ ÇáÚöäóÇÁö æóÃóÈúÚóÏó åóÐóÇ ÇáÑøóÌóÇÁö


“How lengthy is this adversity, and how distant is this hope!”[80]

It has even been related, in another tradition, that:

Åöäøó áöÕóÇÍöÈö åóÐóÇ ÇáÃóãúÑö ÛóíúÈóÉð ÇóáúãõÊóãóÓøößõ ÝöíåóÇ ÈöÏöíäöåö ßóÇáúÎóÇÑóØö áöáúÞöÊóÇÏö


“Verily the Master of this Affair has a such a concealment that one who grips firmly to his religion during it is like one who picks thorns with his hands.”[81]

Therefore, as can be understood from the traditions, the entire period of concealment is a period of trial and examination; of course, the types of those trials are different in the different times and places. The believer during this period must show perseverance in abiding by the commandments of religion and struggling to elevate the word of Islam and honor of the Muslims and to repel the influence and cultural and political domination of foreigners. He must be in combat and jihad with all negative and unhelpful circumstances and conditions and be hopeful of the victory of Islam and the Muslims and the succor of Allah. He must not lose hold of himself in face of the power and strength of the disbelievers or become inclined towards their improper behavior. And at the same time he must have certainty that the promises of Allah and the Prophet of Allah are true and that eventually Islam will be victorious and conquer the world, as a result of which justice and equity shall fill the world.