Chapter 7
Why Did
Not the Occultation Become Complete from the Beginning?
The group met at Dr. Jalali's house. The session
began on time. Everyone was anxious to hear Dr. Jalali's questions.
Dr. Jalali:
What was the purpose of the Short Occultation? If the twelfth
Imam was going to be in occultation, why did he not do so immediately
following the death of Imam Hasan 'Askari? Why did he not become
completely cut off from his followers?
Mr. Hoshyar:
You must realize that the disappearance of the Imam and the leader
of the community for a long time is an uncommon event and would
be hard for the people to believe and get used to. It was for
this reason that the Prophet (peace be upon him and his progeny)
and the Imams decided to make the people aware of such a phenomenon
gradually. Hence, from time to time they related the events connected
with the occultation, they spoke about the difficulties people
would face in the absence of the Imam, and described the condition
of those who would reject the idea and the losses they would suffer,
and praised the condition of those who would remain firm and the
rewards they would reap. At times, through their own inaccessibility
they demonstrated a situation which resembled the era when the
last Imam would be living an invisible life.
Mas'udi, the famous historian, in his book
Ithbat al-wasiyya describes this gradual introduction of
the notion of the Imam's occultation. He says that Imam Hadi,
the tenth Imam, met very little with the people and, except for
some of his special associates, did not maintain contacts with
others. When Imam Hasan 'Askari assumed the Imamate, most of the
time he spoke with the people from behind a curtain so that his
followers would be get used to the idea and be prepared to accept
the disappearance of the twelfth Imam.[1]
If the complete occultation had begun immediately
following the death of Imam Hasan 'Askari, then, in all likelihood,
the fact about the existence of the twelfth Imam would have been
ignored and in time people would have completely forgotten that
there exists an Imam in occultation. Consequently, it was the
Short Occultation with which the event of the disappearance of
the Imam occurred. During this period the Shi'a were able to contact
the Imam through his special deputies and were witness to the
signs and miraculous deeds that appeared in the hands of these
prominent followers of the Imam. When the notion of occultation
and the Imam's ability to provide the necessary guidance through
his deputies in that state became firmly accepted, the Complete
Occultation occurred.
Is There
Any Time Limit to the Complete Occultation?
Engineer Madani:
Is there any time limit fixed for the Complete Occultation?
Mr. Hoshyar:
No, there is no time limit fixed. However, there are many hadith-reports
that point to the prolongation of the occultation to such an extent
that some people will fall into doubt about the existence of the
Imam. For example, Imam 'Ali has related the following about the
Qa'im:
His occultation will be so long that an ignorant
person will say: "God does not need the ahl al-bayt."[2]
Similarly, Imam Sajjad has related that among
the characteristics of Noah that would recur in the Qa'im would
be his long age.[3]
The Philosophy
of Occultation
Engineer Madani:
If the Imam of the Age was living among the people, they would
have been able to reach him and consult with him in times of need
to seek solutions to their problems. That would have been better.
In spite of such a need among his followers why did he go into
occultation?
Mr. Hoshyar:
To be sure, if there had been no obstacles to his being present
among the people, it would have been more expedient and beneficial
to have him around. However, since God has chosen a state of invisible
existence for him, and since God's acts are founded upon what
is in the best interest of humanity, one should also believe,
as one does in other instances, that in this case also the reason
for occultation is also based on divine wisdom, about which we
have simply an overall knowledge, the details being unknown to
us. The following hadith corroborates the point we are
trying to make, namely, that the actual reason for occultation
was not explained for the people, and except for the Imams themselves
no one knew anything about it.
The hadith is reported by 'Abd Allah
b. Fadl Hashimi. He relates:
Imam Sadiq said: "The one entrusted with
the command will necessarily live an invisible life. This will
lead those who are already astray into doubt." So I asked
the Imam the reason. He said: "I am not permitted to reveal
the reason." I went on to seek the philosophy behind the
invisible life [of the Imam of the Age].
He said: "It is the same wisdom that existed
in the prior situation when other proofs of God also went into
occultation. However, the true understanding behind this occurrence
will not take place until after he has reappeared, just as the
wisdom behind making the boat defective, killing the boy, and
repairing the falling wall [in the story of Moses and Khidr in
the Qur'an] were revealed to Moses only after the two had decided
to part company. O the son of Fadl! The subject of occultation
is among the divine secrets and a concealed matter whose knowledge
is only with God. Since we regard God to be wise we must also
affirm that His acts are based on that perfect wisdom, even when
the detailed understanding is not accessible to us." [4]
The hadith certainly points to the fact
that the main reason for the occultation was not explained to
the people either because it was not suitable for the people or
because they had no preparation to grasp it. But there are other
traditions in which three benefits are given for the occultation
of the Imam:
(1) The benefit of being tested and purified:
There are some who do not have strong faith. Through the requirement
of believing in such a phenomenon as the invisible existence of
the Imam their true inner self is made manifest. Then there are
those who do have strong faith in hidden things, but because of
the prolonged concealment and their awaiting for the deliverance
so long, they have suffered a lot. Such people should receive
proper recognition and should reap rewards for their steadfastness
and patience. Imam Musa Kazim has related this situation in the
following hadith:
When the fifth descendant of the seventh Imam
disappears watch out for your faith. God forbid, if someone may
drive you away from your religion. O my son! Undoubtedly, the
Master of the Command will have such an occultation that a group
of believers will turn away from religion. God will test the believers
with the occultation [of their Imam].[5]
(2) The benefit of being relieved from having
to pay allegiance to unjust rulers. There is a tradition reported
by Hasan b. Faddal from Imam Rida, who said:
"I see my followers in the aftermath of
the death of my third descendant [i.e., Imam Hasan 'Askari) looking
for their Imam everywhere and not finding him." I asked him
the reason for that. He said: "Because their Imam will have
entered the state of occultation." I went on to ask the reason
for the occultation. He said: "This will be so that when
he reappears he will have paid no allegiance to anyone."[6]
(3) The benefit of being immune from murder.
Zurara reports the hadith from Imam Sadiq, who said:
"The Qa'im must live an invisible existence."
I asked for the reason. He said: "He is afraid of being killed,"
and pointed to his stomach.
These three benefits are reported in various
ways in a number of traditions, especially those reported from
the ahl al-bayt.
What Danger
Faced the Imam If He Were Visibly Present?
Engineer Madani:
If the Imam of the Age were visibly present among people, he would
have been living in one of the cities of the world, guiding and
directing the religious lives of the Muslims, and continuing to
fulfil his obligations until the conditions of the world became
favorable. At that time he would have been able to launch his
revolution and destroy the power of disbelief and injustice. What
is wrong with this supposition?
Mr. Hoshyar:
I do not see any problem with the supposition. However, we should
evaluate its overall impact. Let me try to analyze the situation
under ordinary circumstances.
It is important to keep in mind that the Prophet
and the Imams had time and again informed the people regarding
the major function of the awaited Mahdi, namely, the destruction
of the tyrannical powers and the rectification of injustices committed
by them. Because of this, two kinds of people were bound to pay
particular attention to the presence of the Imam:
First, those who were wronged and persecuted
and, unfortunately, whose number has always been large. This group
would have rallied around the Imam and put enormous pressure on
him to redress the wrongs committed against them and defend their
rights. In other words, there would have been endless turmoil
and chaos resulting from the rising and revolutions.
Second, those who were in power and were the
source of corruption and ill treatment of the people. These tyrants
were not afraid to employ any unjust means to remain in power
and protect their interests. In fact, they were willing to sacrifice
their entire population as long as they retained power. Since
they saw the presence of the Imam as a threat and an obstacle
to their own interests, they were bound to remove him at any cost
so that they could continue to rule. In fact, at times the rulers
were united in their elimination of the major threat to their
power, namely, the awaited Mahdi. Hence, they were determined
to annihilate the source of justice and equity among the people.
Why Is
the Mahdi Afraid of Being Killed?
Dr. Jalali:
What would be wrong with the Imam suffering death in the path
of reforming society and disseminating the true religion and defending
the oppressed? Is his blood more dear than that of his forefathers
who also suffered martyrdom in defending the religion of God?
My question is why at all should he be afraid of being killed?
Mr. Hoshyar:
The Imam of the Age, like his forefathers, is not afraid of being
killed. Nevertheless, his being killed is not in the interest
of the society or the religion. The reason is that whereas when
his forefathers were killed they had their offspring to succeed
them, the twelfth Imam does not have a son to succeed him should
he be killed, and surely the earth cannot remain without God's
Proof on it. It is well established that it is God's will that
truth shall become triumphant over falsehood and that through
the existence of the twelfth Imam the world will become the abode
of godfearing people.
Does Not
God Have the Power to Protect the Imam?
Dr. Jalali:
Does not God have the power to protect the Imam from the threat
posed by his evil enemies?
Mr. Hoshyar:
To be sure, God's power is unlimited. However, generally God does
things in the most normal fashion, using the regular channel of
causation. Moreover, God does not want religion or the messengers
and leaders of religion to be protected in an extraordinary way,
to deprive people of their freedom of choice and of facing the
consequences of their choices. Coercion in these matters would
divest human beings of their dignity. On the other hand, as free
agents, human beings would face the testing and purification that
becomes possible by accepting to follow the guidance of truth
provided in the religious teachings of the Prophet and the Imams
(peace be upon them).
Is It
Not Likely That the Unjust Rulers Would Have Submitted to Him?
Dr. Jalali:
If the Imam were visibly present then the oppressors would have
access to him and would have heard his teachings and probably
would have given up on the idea of killing him. On the contrary,
they would have probably been guided and would have abandoned
their unjust ways.
Mr. Hoshyar:
Not everyone submits to the truth. From the beginning of human
history till our own times, there has been a group on earth that
has vehemently opposed truth and been the enemy of justice. Moreover,
they have tried with all their might to destroy both truth and
justice. Did not the Prophets and the Imams teach the truth? Did
not the oppressors and unjust rulers have access to their miracles
and teachings? In spite of all that, they never hesitated to silence
these voices of justice and put out these rays of guidance by
the means that were available to them. If the twelfth Imam had
not disappeared because of the fear of these tyrants, he too may
have suffered the same fate as his forefathers.
He Should
Remain Silent So That He Would Be Safe
Dr. Jalali:
In my view, if the Imam had entirely withdrawn from politics and
had remained silent in the face of these tyrannical rulers' conduct,
while continuing to provide moral and religious guidance, he would
have been spared from the evil of his enemies.
Mr. Hoshyar:
Since the oppressors had heard that the promised Mahdi is their
enemy and that, through him, their palaces of injustice would
be razed to the ground, they would not have been satisfied with
his silence and non-critical approach to their unjust rule. They
would have deemed it necessary to get rid of the potential danger
to their power. Moreover, when the followers of the Imam saw the
silence of the Imams endlessly, year after year, in the face of
all the injustices inflicted upon them and their followers, they
would have lost hope in the reform of the world and the victory
of truth, and would have doubted in the truthfulness of the promises
contained in the Prophet's hadith-reports and the Qur'an.
In addition, it is inconceivable that the oppressed and the downtrodden
would have permitted the Imam to remain silent.
He Could
Have Negotiated a Treaty of Non-interference with the Rulers
Engineer Madani:
Would it not have been possible for the Imam to negotiate a treaty
of non-interference with the rulers, assuring them that he would
not interfere in the workings of their government? In that way
he would have established his credibility and truthfulness in
observing the terms of his treaty and, in return, the rulers would
have left him alone.
Mr. Hoshyar:
You must keep this in mind that the function of the awaited Mahdi
is different from that of the other Imams who preceded him. The
other Imams were under obligation to "command the good and
forbid the evil" to their best ability. But they were not
required to undertake warfare. On the contrary, from the beginning
the role of the Mahdi was to be different. The Mahdi would rise
against oppression and injustice. He would not keep silent in
the face of corruption; rather, he would undertake warfare (jihad)
to uproot oppression and ungodliness. He would actually destroy
evil forces. These functions were part and parcel of the signs
of the appearance of the Mahdi.
All other Imams were asked by their followers
at different times: "Why do not you rise against the oppressors?"
They used to answer: "That task is upon our Mahdi."
Some Imams were asked: "Are you the Mahdi?" The answer
was: "Mahdi will rise with a sword and will fight injustice.
But I am not like that, nor do I have the power to do so."
Some of them were asked: "Are you the Qa'im?" The reply
was: "Yes, I am the one entrusted with truth (qa'im bi-haqq).
However, I am not that promised Qa'im who will cleanse the earth
of disbelief and injustice." Sometimes the hope was expressed
by some in the community: "I hope that you are the Qa'im!"
The answer was: "I am the Qa'im. But the Qa'im who will purify
the earth of disbelief and oppression is other than me."
When people used to complain about the social and political turmoil
and the tyranny of the unjust government and the mistreatment
and hardship suffered by the followers of the Imams, the consolation
was offered by saying: "The rise of Mahdi is certain. At
that time the situation in the world will improve and the revenge
against the tyrannical people will be exacted." At other
times people would talk about the large number of their enemies
and their power compared to their own small number and powerlessness.
The Imams used to comfort their followers and assure them: "The
government of the Prophet's rightful successor is a certainty.
The final victory belongs to the followers of truth. Be steadfast
and pray and expect deliverance through the descendant of Muhammad
(peace be upon him and his progeny)." The believers and the
followers of the Imams were waiting for this deliverance to come
and willingly accepted adverse and painful situations created
by their opponents.
Now let me ask you, in all fairness, with all
these expectations of deliverance through the promised Mahdi that
the believers had, do you think that he would have negotiated
a treaty of non-interference with the unjust rulers of his time?
If he had done that, would he not have shattered all the hopes
of his followers and caused them to blame him for selling out
to the enemies? In my opinion, such a compromise on the part of
the Imam is impossible. Actually, the adverse impact of such a
compromise would have led these followers of the Imam to abandon
their faith and even pursue injustices to combat persecution.
Moreover, if the Imam had signed a non-intervention
and friendship treaty with the unjust authorities, he would have
been inevitably bound to the terms of such a document. As a result,
at no time would he have undertaken to fight, because Islam regards
a treaty binding on those who have agreed to its terms.[7]
It is for this reason that many hadith-reports make it
explicitly clear that one of the purposes of the occultation and
the secrecy surrounding the birth of the last Imam is that he
should not become obliged to pay allegiance to the rulers so that
whenever he wishes to rise there should be no such obligation
on him. In the following tradition Imam Sadiq said:
The birth of the Master of the Command will
remain a secret so that when he rises he will have no obligation
to abide by any agreement. God will bring about his task in the
matter of one night.[8]
Besides all that we have said so far, the oppressors
and unjust rulers could never have felt secure with such an agreement,
mainly because of the perceived danger to their power. Hence,
they regarded murdering him as the only solution for assuring
their continued control over the affairs of humanity. They would
have, as a consequence, rendered the earth devoid of God's proof.
Why Did
He Not Appoint Special Deputies During the Complete Occultation?
Dr. Jalali:
We accept in principle the necessity of occultation for the Imam.
But, the question arises as to why did he not appoint his special
deputies during the Complete Occultation as he had done during
the Short Occultation? Such an appointment would have enabled
the Shi'a to establish contact with him and ask for his assistance
in solving their problems.
Mr. Hoshyar:
The enemies did not leave the deputies in peace either. They were
imprisoned and tortured so that they would reveal the whereabouts
of the Hidden Imam (peace be upon him).
Dr. Jalali:
Well, in that case perhaps it was possible for him not to appoint
specific individuals as his deputies. However, from time to time
he could appear for some of his followers through whom he could
convey his injunctions for the community.
Mr. Hoshyar:
Even this approach was not feasible because in all likelihood
that very person to whom the Imam had appeared would have revealed
his domicile to the enemy, leading to the arrest and murder of
the Imam.
Dr. Jalali:
Such a danger would have been possible if he had appeared in front
of any unknown person. But if he had appeared for some trustworthy
persons among his followers, the probability of impending danger
would have been absent.
Mr. Hoshyar:
Your supposition can be refuted on several grounds:
First, if the Imam had decided to appear for
anyone he would have needed to perform a miracle to introduce
himself. In fact, for a cynical individual he might have been
required to perform several miracles so that, that person would
accept him as his Imam. Among these individuals there was a possibility
that there would be some who would resort to trickery and fraud
through magic to deceive and mislead the ordinary believers and
even claim to be the Imam himself! By the way, it is not possible
for everyone to distinguish between a miracle and an act of magic.
This very difficulty would have led to further corruption among
the people, leading to a disastrous situation.
Second, there were actually some shrewd impostors
and fraudulent individuals who had abused such incidents for their
own personal ambitions. They used to claim to have seen the Imam
and spread laws contrary to the Shari'a on his authority so that
they could achieve their evil designs. Whoever intended to do
something against the law and further his own ends used to claim
that he had reached the presence of the Imam of the Age and that
the Imam had come to his house the previous night and had told
him that he should do such and such or that the Imam approved
what he was doing, and so on. The dangerous consequences of such
claims is too self-evident to require any further elaboration.
Third, we do not have any unequivocal proof
that the Imam of the Age does not appear for anyone highly trustworthy
among his followers. Rather, it is quite likely that his pious
and godly followers might reach his presence and might be under
oath to keep that secret, without revealing it to anyone. In such
cases, everyone is bound to their own experience and has no right
to judge any one else.
What
Is the Benefit of Having the Imam in Occultation?
Engineer Madani:
If the Imam is the leader of the people he should be present among
them. What is the benefit of having an Imam who lives an invisible
life? What is the use of having an Imam who lives in the state
of occultation for centuries without fulfilling any of the functions
that he normally undertakes: such as propagating religion, solving
the problems of society, responding to the attacks of his opponents,
commanding the good and forbidding the evil, helping the poor
and redressing the wrongs committed against the downtrodden, upholding
the ordinances of God by instituting proper penalties and explaining
the lawful and the unlawful to the people, and so on.
Mr. Hoshyar:
The people are surely deprived of the benefits that you have enumerated
during the occultation. However, the benefits of the Imam's presence
are not limited to these. In fact, there are other benefits that
are available during the occultation. The following two are among
those many other benefits that you have not enumerated:
First, in accord with all that we have said
previously and the proofs that were derived from the writings
of Muslim scholars, including the hadith-reports that spoke
about the necessity of the Imamate, the existence of the Imam
as a perfect and unique embodiment of humanity serves as a link
between the material and the spiritual world. If the Imam is absent
the human species will be extinct. If there is no Imam then God
cannot be known or worshipped perfectly. Without the Imam the
link between the material and the spiritual become severed. The
heart of the Imam is like the source of electricity that distributes
light to numerous lamps. The illumination and energization of
the hidden universe first mirrors on the heart of the Imam and
then from there it reflects on the hearts of humankind. The Imam
is the heart of the created universe and the leader and guide
of humankind. It is evident that his presence and absence have
an impact upon these actualities. After all these, can one ask
what benefit accrues from the invisible existence of the Imam?
I think that you are raising this objection on behalf of someone
else who does not have a real understanding of the meaning of
wilayat and the Imamate and who does not see the Imam as
more than a legal expert and an administrator of justice, whereas
the responsibilities of the wilayat and the Imamate are
much more than these external functions.
In a long tradition reported from Imam Sadiq
it is related that Imam Sajjad said:
We are the leaders of the Muslims, God's proofs
for His creatures, masters of the believers, guides for the godfearing,
and those invested with discretionary authority over the affairs
of Muslims. We are the security for the dwellers of the earth,
just as the stars are the security of the dwellers of the heavens.
It is because of us that the heavens descend on the earth whenever
God permits. It is because of us that the rain descends and blessings
of earth come out of it. If we had not been on earth its dwellers
would have been consumed in it.
He then went on to say:
From the day God created Adam until today He
has not left the earth without a competent authority (=proof=hujjat).
But this authority is sometimes manifest and well known; at other
times he is in occultation and in concealment. The earth will
not be void of such an authority until the Day of Judgement. If
there is no Imam, God will not be worshipped.
Sulayman, the narrator, asked Imam Sadiq: "How
can people benefit from the existence of an Imam who is in occultation?"
The Imam said: "In the same way as they benefit from the
sun behind the clouds."[9]
In this and other traditions of this kind the
existence of the twelfth Imam and the benefit derived from him
are compared to the benefit derived from the sun hidden behind
the clouds. To elaborate on this imagery let us remind ourselves
of the way natural science explains the phenomenon. It is established
in natural science and in astronomy that the sun is the center
of our solar system. The laws of gravity protect the earth from
falling into an abyss, and permit the earth to revolve around
the sun, generating the distinction between day and night and
different seasons according to its position in relation to the
sun. The thermal energy produced by the sun is the source of life
on earth and its light illuminates the otherwise dark earth. This
benefit accrues to the earth regardless of the fact of whether
the sun is shining directly or from behind the clouds. In other
words, all its functions (illumination, providing energy, growth,
etc.) are intact even when it shines from behind the clouds. In
fact, whether it is from behind the dark clouds or at night when
we think the sun is not present, we are still recipients of the
sun's thermal energy and all other benefits that are critical
for our survival on earth.
The existence of the Imam is like the sun behind
the clouds that benefits the dwellers of the earth. He is the
heart of humankind and its existential guide. In order for his
benefits to reach humanity it does not matter whether he is manifest
or in concealment. Let us recall our previous discussions about
the necessity of the Prophethood and Imamate and review all their
aspects so that we can appreciate the true meaning of wilayat.
This review will help us to understand the most important benefit
of having an Imam from the progeny of the Prophet (peace be upon
him and his progeny), whether manifest or in concealment. As we
ponder this matter, we are actually enjoying the blessings of
this Imam's invisible existence.
As for other benefits enumerated by you, Engineer
Madani, of which people are deprived, actually, both from the
direction of God and from the existence of the Imam, there is
no obstacle to these benefits reaching the people. The problem
is with the people themselves. If these obstructions could be
removed and if the people worked towards creating the just order
and toward preparing to launch God's government by spreading the
right information and strengthening the character of the people
to receive the Imam's leadership, then the Imam would appear to
lead humanity towards the creation of the divine order on earth.
It is possible that someone might say: Under
the circumstances when the overall situation is not favorable
to the appearance of the Imam, why should we put ourselves in
the dangerous situation of trying to prepare for his return? In
response to this it must be pointed out that a Muslim's actions
in this connection should not be motivated by the personal gain
of some individuals; rather, it should become the goal of each
and every person to endeavor for the social reforms affecting
all people. Seriousness of purpose in improving the conditions
of the people and in removing causes of injustice and tyranny
in society are regarded as the most meritorious act of worship
in Islam.
Again, it is possible that someone might say:
The endeavors of one or a few individuals trying to change the
conditions in society may come to nothing. Hence, one should not
even try to do anything. Moreover, in principle, it might be asked
what wrong have I done to be deprived of meeting my Imam? In response
to this one can point out the benefit that accrues to an individual
and to the society in general when we endeavor to raise the standard
of thinking and moral awareness among people, informing them about
the lofty goals of Islam and bringing them closer to the goals
of the Imam (peace be upon him). By doing so we have actually
fulfilled our obligation as a follower of the Imam. In return,
we have attained the highest reward of having furthered the realization
of an ideal society, even if merely by a step. Any rational person
can attest to this benefit of striving to further the divine purposes
for human society. It is for this reason that there are numerous
traditions that speak about the merits of awaiting deliverance
through the appearance of the twelfth Imam, and which regard this
awaiting as a form of serving God.[10]
Second, faith in the Hidden Imam and awaiting
deliverance through his return is a source of hope and peace for
the hearts of the believers. Such a hope is one of the major causes
of the success and advancement of the Islamic ideal. Any group
of people that becomes bogged down by pessimism and despair also
suffers from self-imposed negativism that leads to the defeat
of the purpose.
There is no doubt that the social and political
turmoil in many parts of the world, the decline of moral and ethical
vision, the deprivation and poverty suffered by the downtrodden,
the spread of tools of various forms of imperialistic intervention
in the affairs of the weaker societies, the arms race among the
powerful countries --all these -- have led sensitive and conscientious
thinkers around the globe to become concerned and even, to a certain
extent, pessimistic about the ability of human society to deliver
itself from its self-cultivated gradual destruction.
The only door that has remained open for humanity
is the door of hope in the darkness of despair. That hope lies
in the divine intervention in human affairs by the sending of
a divinely guided leader, the Mahdi, to establish a godly society
founded upon the divinely ordained laws. Indeed, it is this hope
that gives solace to the disturbed hearts of those who have suffered
injustices. It is the hope of seeing that government based on
the acknowledgement of the Unity of God which has safeguarded
the faith of the people, and has made them firm in their commitments
to God. It is faith in the ultimate victory of truth that has
made these people seek an active role in working towards social
reforms and other related matters. Seeking the help of God under
these circumstances helps human beings to avoid becoming hopeless
in the face of continued atrocities and wrongs committed against
the innocent. The Prophet (peace be upon him and his progeny)
laid the foundation of this positive attitude by introducing the
universal program of reform under the divinely guided leadership
that will undertake to unite human resources in creating the ethical
order proclaimed in the Qur'an.
Imam Zayn al-'Abidin has conveyed this positive
aspect of the hope of deliverance in the tradition in which he
says: "To hope for deliverance and release in itself functions
as the most profound form of deliverance."[11]
To conclude our discussion at this point, faith
in the promised Mahdi has made it possible for the Shi'a community
to hope and work for the ideal. It has eliminated the negative
spirit of pessimism, engendering in it the positive spirit of
confidence in the human ability to work for its betterment. The
belief has, furthermore, required the followers of the twelfth
Imam to fight against the forces of disbelief, materialism, corruption,
and injustice, and to work for the government of God, the perfection
of the human intellect and the establishment of true peace through
justice on earth, and to further human knowledge and technology.
It is for this reason that the hope for deliverance during the
occultation has been regarded as the best form of divine worship
and martyrdom in the path of truth in the numerous traditions
reported from the ahl al-bayt.[12]
The Twelfth
Imam Endeavors to Defend Islam during the Occultation
One of the orations of the Nahj al-balagha
points to the fact that the Imam of the Age during the occultation
also is engaged in furthering the cause of Islam and solving the
problems faced by the Muslims as much as he can. Imam 'Ali b.
Abi Talib said:
They (i.e., Muslims) took to the right and
the left piercing through to the ways of evil and leaving the
paths of guidance. Do not make haste for a matter which is to
happen and is awaited, and do not wish for delay in what the morrow
is to bring for you. For, how many people make haste for a matter,
but when they get it they begin to wish they had not got it. How
near is today to the dawning of tomorrow. O people, this is the
time for the occurrence of every promised event and the approach
of things which you do not know. Whoever from us (i.e., ahl
al-bayt) will exist during these days will move through them
with a burning lamp and will tread on the footsteps of the virtuous,
in order to unfasten knots, to free slates, to divide the united
and unite the divided. He will be in concealment (sitra)
from people. The stalker will not find his footprints even though
he pursues with his eye. Then a group of people will be sharpened
like the sharpening of swords by the blacksmith. Their sight will
be brightened by the revelation (tanzil, i.e., the Qur'an),
the interpretation will be put in their ears and they will be
given drinks of wisdom, morning and evening. [13]
The apparent sense of this oration suggests
that during the time of 'Ali b. Abi Talib, people were awaiting
events about which the Prophet had informed them. In all probability,
it was information related to the occultation. The presumable
sense of the oration suggests the Imam during the period of concealment
would live an extremely veiled life. But he will endeavor to solve
the problems facing the community with deep insight and will vindicate
the sanctity of Islam. He will remove the difficulties and will
come to the aid of the wronged ones. He will disperse the group
that would have come together to destroy the Islamic foundations.
He will eliminate all the organizations that he would identify
as being detrimental to the purposes of God. He will provide the
necessary preliminaries needed for bringing about a beneficial
society. With the blessed presence of the Imam of the Age a group
of people will be trained to defend the religion, and will be
inspired by the Qur'anic sciences in their resolutions about the
ideal Muslim society.
Dr. Fahimi:
I wanted you to explain to me the reason as to why in our traditions,
that is the Sunni hadith, the existence of the Mahdi, especially
his other names like Qa'im and Sahib al-'amr (the Master
of the Command = the one entrusted with the command), is not mentioned.
However, since it is getting very late in the night, I should
keep this question for our next session.
*******
To be sure, it was quite late at night. The
meeting was adjourned with the next date announced. It was decided
that we should meet at Dr. Fahimi's house.
Notes:
- Ithbat al-wasiyya,
p. 206.
- Ithbat al-hudat,
Vol. 2, p. 393.
- Bihar al-anwar,
Vol. 51, p. 217.
- Bihar al-anwar,
Vol. 52, p. 91.
- Ibid., Vol. 52, p. 113.
- Ibid., Vol. 51, p. 153.
- There are a number of passages in the Qur'an
that require Muslims to abide by the terms of the treaty to which
they are signatories. See, for instance, Sura Ma'ida, 1; Mu'minun,
8; and Isra', 34.
- Bihar al-anwar,
Vol. 52, p. 96.
- Yanabi' al-mawadda,
Vol. 2, p. 317.
- Bihar al-anwar,
Vol. 52, p. 122-150.
- Ibid., p. 122
- Ibid., p. 122-150.
- Nahj al-balagha,
Vol. 2, Sermon No. 146.
