Rafed English

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."1

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].2

(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."3

(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.
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1 Bihar al-anwar, Vol. 52, p. 91.

2 Ibid., Vol. 52, p. 113.

3 Ibid., Vol. 51, p. 153.

Adopted from the book : "Al-Imam al-Mahdi (a.s.); the Just Leader of Humanity" by : "Ayatullah Ibrahim Amini"

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