top of page

ZIARATE

Imam Mahdi (pbuh) 

This is the name of Mubarak Jaafar bin Muhammad Al-Sadiq, peace be upon them. Or the name of “Abu Abdullah” and the narrations of Abu Ismail, Abu Musa, Al-Fadil, Al-Tahir, Al-Qaim, Al-K Hope or salvation.

His mother is respected, Mrs. Umm Farwa bint Al-Qasim bin Muhammad bin Abi Bakr bin Abi Qahfa.

The birth of the enlightened city of Medina on April 24, 702 AH, corresponding to the 17th of Rabi’ al-Awwal, 80 AD The title of Faramaya is the title of Faramaya, may God bless him and his family. This is a hadith that mentioned that the Messenger of God, may God’s prayers and peace be upon him and his family, came to the grave of Ja’far bin Muhammad bin Ali bin Hussein bin Ali, and when Al-Sadiq fell asleep, he came to her. It is true that in the past Jaafar was a liar. The claim of the Imam of Karinji was false.

Peace be upon him, may God’s prayers and peace be upon him. 34 He asked, “May God’s peace and blessings be upon you.” Respected father, Hazrat Imam Muhammad Baqir, peace be upon him, said, “This is the beginning of my life.”

The funeral of Fatima bint Al-Hussein Al-Athram bin Al-Hassan bin Ali Ibn Abi Talib, peace be upon them, may God’s prayers and peace be upon you, the honorable presence of Hamida Al-Barbariyah, Hazrat Imam Musa Kazem, peace be upon him, as his respected father. Ismail's family is the father of his children. (The jinn of the doctrine of Ismail say hi), Abdullah, Musa Al-Kadhim, Ishaq, Muhammad, Ali (Al-Ma’ruf Al-Aridhi) or Abbas, the daughter of Fatima, Asmaa, Fatima Sughra or Umm Farwa, may God’s peace May God bless you

Hazrat Imam Sadiq, peace be upon him, the religious sciences, such as publication and dissemination, are limited to many sciences, for example mathematics, philosophy, astronomical sciences, or geological sciences. This is the reason behind the path of the Imams. Abu Hanifa Al-Numan or Malik bin Anas.

Hazrat Imam Jaafar Sadiq, peace be upon him, as Abu Jaafar Mansour, the wisdom of this day, which prompted Imam, peace be upon him, to witness the reality of the world.

The Minor Occultation and the Role of the Ambassadors

The Minor Occultation represented a temporary transitional phase to prepare for the Major Occultation of Imam Mahdi (may God hasten his return). This period naturally had its own features, circumstances, and requirements, necessitating the roles and qualifications of the ambassadors to align with the aforementioned goals. Despite the limited accounts from that period, several key points about its features and the roles of the ambassadors can be highlighted:

​

Key Features and Roles of Ambassadors During the Minor Occultation

​

Special Status and Trust Among Believers:

  • Since the occultation of the Imam marked a severance from direct connection with society, it was essential for the ambassadors to hold a special status among the believers. They needed to be sources of trust and reliance to maintain psychological stability and the firmness of faith within the Shiite community.

  • The ambassadors also played a crucial role in cutting off the influence of pretenders and charlatans. The community’s confidence in their piety was paramount, especially for the first ambassador, who was documented and confirmed by Imams al-Hadi and al-Askari (peace be upon them).

  • Imam Hassan al-Askari (peace be upon him) and his son Muhammad bin Othman (the second representative) documented the appointment of ambassadors. Narrations indicate that Muhammad bin Othman, during his lifetime, directed people to the third ambassador, Al-Hussein bin Ruh, to confirm his authentication and approval.

​

Wisdom and Balance in Conduct:

  • The ambassadors needed to demonstrate wisdom and balance in their actions and behavior to preserve peace and stability within the Shiite community, avoiding emotional responses.

  • Al-Safadi, for example, noted that Al-Hussein bin Ruh (may God be pleased with him) maintained an entourage that included princes, ministers, and notables, and was known for his intelligence. Despite being imprisoned for five years, his sanctity remained intact.

  • Sheikh Al-Tusi (may God have mercy on him) described Abu Al-Qasim (Al-Hussein bin Ruh) as one of the wisest individuals, adept at using taqiyya (precautionary dissimulation). He cited instances where Al-Hussein bin Ruh skillfully navigated complex situations without compromising the Imam’s secrets.

​

Provision of Imam’s Signatures:

​

The ambassadors provided the Shiite community with signatures from the Imam, which fell into three categories:

  1. Directives from the Imam: Including the appointment of ambassadors or exposing impostors.

  2. Answers to Questions: Addressing legal rulings, teachings, and guidance for resolving problems.

  3. Texts of Supplications and Recommendations: Providing spiritual guidance through recommended prayers and supplications.

​

Examples of Directives:

  • Appointment of successors and the cursing of deviants like Muhammad bin Ali bin Abi Al-Azaqir (Al-Shalmaghani).

 

Examples of Answers to Questions:

  • Al-Saduq narrated an instance where a question about the endowment and permissible actions was answered with clear guidance distinguishing between primary and secondary jurisprudential rulings.

  • Questions from the people of Qom were answered with detailed instructions, such as the permissibility of a woman attending her husband’s funeral during her waiting period.

​

Practical Jurisprudence:

  • Answers to practical jurisprudential issues were provided, such as the permissibility of praying in clothes made by magicians or dealing with food prepared by dubious stewards.

​

Conclusion

The ambassadors of Imam Mahdi (may God hasten his return) during the Minor Occultation played a vital role in maintaining the connection between the Imam and his followers. They were trusted, pious individuals who navigated the community through a period marked by severance from direct contact with the Imam. Their wisdom, balance, and provision of the Imam’s signatures ensured the stability and guidance of the Shiite community during this transitional phase.

​

References:

  1. Al-Wafi bi al-Wafiyat: 12/226.

  2. Al-Ghaybah by Al-Tusi: 384.

  3. Perfection of Religion and Completion of Grace: 520-521.

  4. Al-Ghaybah by Al-Tusi: 377-378.

  5. Lisan al-Arab: 15/272.

  6. Al-Ghaybah by Al-Tusi: 381-383.

Theories on the Wisdom Behind the Occultation of Imam Mahdi

1. The Theory of Unknown Wisdom:
Sheikh Al-Saduq’s Perspective: Sheikh Al-Saduq, in his work "Ikmal al-Din," leaned towards the theory of unknown wisdom behind the occultation of Imam Mahdi. He posited that just as God’s wisdom is evident in previous divine arguments, there is an inherent wisdom in the occultation, even if it is unknown to us. Al-Saduq emphasized that belief in the infallibility of Imam Mahdi necessitates acknowledging the existence of wisdom behind his absence.

Sayyid Al-Murtada Alam Al-Huda’s View: Sayyid Al-Murtada argued that it is not necessary to know the specific reason for the Imam’s absence. Instead, it is sufficient to have a general belief that there is some reason, coupled with the belief in the Imam's infallibility. He likened this to understanding God’s will in the ambiguous verses of the Holy Qur'an.

Sheikh Al-Tusi’s Explanation: Sheikh Al-Tusi asserted the necessity of assuming a reason for the occultation of the Imam. He proposed that there must be a justifiable wisdom behind it, even if the specifics are unknown. Al-Tusi drew parallels between this and the existence of seemingly harmful or painful aspects of creation, whose wisdom we may not fully understand. He stated, "If we know of his imamate with evidence, and we know of his infallibility with other evidence, and we know of his absence, we interpret his absence in a way that matches his infallibility."
Sheikh Muhammad Hussein Kashif Al-Ghita’s Position: In his book "The Origin of the Shiites and their Principles," Sheikh Muhammad Hussein Kashif Al-Ghita maintained that questioning the wisdom behind the occultation is invalid once the proofs of the necessity of the Imam's presence are established. He acknowledged the complexity and obscurity of the matter, admitting ignorance of the specific wisdom and the failure to achieve the rightful interest.

2. The Theory of Scrutiny:
Explanation of the Theory: Another theory explaining the occultation is the theory of scrutiny (or testing). This theory posits that the occultation serves to scrutinize, distinguish, and sift the Shiites to identify the true believers in the Mahdi and test their patience in the face of adversity.
Narrations Supporting the Theory: Al-Saduq and Al-Tusi narrated various accounts from Imams Al-Baqir and Al-Sadiq (peace be upon them) supporting this theory. Some narrations suggest that the Qa’im will not appear until two-thirds of the people have turned away, leaving only a few true believers. Other narrations liken the occultation to the delayed punishment during Noah’s time, where believers’ faith was tested over time, leading to the apostasy of the insincere.

One such narration states: “The person in charge of this matter must go into an absence until those who say it retract from this matter. Indeed, it is a test from God by which He tests His creation. Your minds are too small for this matter and your dreams are too small for carrying it, but if you live, you will achieve it.”

Another narration compares the occultation to the extended days of punishment delay during Noah’s era, suggesting that the Qa’im’s absence will similarly test believers, revealing the true faithful and purging the hypocritical.

Adoption and Interpretation: While Al-Saduq adopted this theory, other scholars such as Al-Mufid, Al-Murtada, and Al-Tusi did not. Although these scholars mentioned related narrations, Al-Tusi, for instance, interpreted them as describing the testing of Shiites during the occultation rather than being a reason for it.

Conclusion
The wisdom behind the occultation of Imam Mahdi is a topic of profound theological reflection. The theory of unknown wisdom emphasizes faith in divine wisdom without needing specific reasons. In contrast, the theory of scrutiny suggests that the occultation serves to test and purify the believers. Both perspectives highlight different aspects of the relationship between divine wisdom, human understanding, and the role of the Imam in guiding the faithful.

Response to the Question on the Prolonged Life of Imam Mahdi

The Inquiry: Why is there an eagerness to prolong the life of Imam Mahdi (may God hasten his appearance) to such an extent that it seems to suspend natural laws or necessitate a miracle? Why not accept the alternative assumption that leadership on the promised day could be handed to another individual born at that time who lives in the appropriate circumstances to carry out the mission of change?

​

The Answer:

​

Divine Precedents and Wisdom:

​

  1. Historical Precedents:

    • God (Almighty and Majestic) has kept people alive for much longer periods than the current life span of Imam Mahdi (may God hasten his appearance). This has been done for wisdom and secrets that we may not fully comprehend. We are aware of several examples from Islamic history and scriptures where individuals have lived extraordinarily long lives for divine reasons. For instance, Prophet Noah (peace be upon him) is said to have lived for 950 years, preaching his message.

  2. Divine Wisdom and Human Understanding:

    • While the specifics of God’s wisdom may be hidden from us, as believers, we have absolute faith in His actions. The same applies to the Mahdi's prolonged life. Just as there are legal rulings and acts of worship in Islam where the underlying wisdom might be unknown to us, yet we still adhere to them due to established certainty in their divine origin, we must similarly accept the prolonged life of Imam Mahdi as part of divine wisdom.

​

Rationale Behind the Mahdi’s Prolonged Life:

​

  1. Established Evidence:

    • The evidence provided in previous discussions establishes the necessity of believing in Imam Mahdi with specific attributes: he is Al-Hujjah bin Al-Hasan Al-Askari, born an Imam after his father, and alive and existing for a long, blessed life. The evidence supports the belief in his prolonged life irrespective of whether we fully understand its secrets.

  2. The Importance of Continuity:

    • The necessity of the continuous presence of a divine proof on earth is a well-established belief in Islam. The notion that the earth cannot be devoid of a divine proof, even for a single moment, is crucial. Imam Mahdi’s continuous existence from birth ensures this uninterrupted divine guidance, aligning with the theological principle that the world must always have an Imam.

​

Rejection of the Alternative Assumption:

  1. Impossibility of Earth Being Without Divine Proof:

    • Given the evidence supporting the constant need for a divine proof on earth, the alternative assumption of appointing another individual at the time of the promised day is not feasible. The theological foundations do not allow for the earth to be without a divine representative, hence rejecting the notion of a new leader born at that time.

  2. Alignment with Reason and Transmission:

    • For Muslims who find it challenging to accept the miracle of Imam Mahdi’s prolonged life, it is necessary to re-examine and correct their beliefs based on reason and transmitted evidence. The long life of Imam Mahdi is consistent with the established principles of Islam and should be accepted as part of divine wisdom.

​

Conclusion: The prolongation of Imam Mahdi’s life aligns with divine wisdom and the theological necessity of having a continuous divine proof on earth. Although the specific reasons for this prolonged life may be beyond human comprehension, the established evidence and theological principles affirm its necessity. Therefore, the alternative assumption of a new leader born at the time of the promised day is untenable within the Islamic framework.

Characteristics of the Minor Occultation Period (260 AH to 329 AH)

The period of the Minor Occultation, lasting from 260 AH to 329 AH, holds a unique significance as it represents a real historical phase experienced by a segment of people. This period is characterized by the following key features:

​

Companions of Multiple Imams:

A number of individuals who lived through the Minor Occultation had also been companions of previous Imams, namely Imam Al-Jawad, Al-Hadi, and Al-Askari (peace be upon them). Notable figures include:

  • Ali bin Jaafar Abi Hashim

  • Dawud bin Al-Qasim Al-Jaafari, who saw five of the Imams

  • Dawud bin Abi Yazid Al-Naysaburi

  • Muhammad bin Ali bin Bilal

  • Abdullah bin Jaafar Al-Himyari

  • Ishaq bin Al-Rabi’ Al-Kufi

  • Abu Al-Qasim Jaber bin Yazid Al-Farsi

  • Ibrahim bin Ubaidullah bin Ibrahim Al-Naysaburi

​

Agents of Imam Mahdi:

Several individuals acted as agents of Imam Mahdi (may God hasten his return) during the Minor Occultation, including:

  • Muhammad bin Ahmad bin Jaafar

  • Jaafar bin Suhail

  • Muhammad bin Al-Hasan Al-Saffar

  • Abdus Al-Attar

  • Sindi bin Al-Naysaburi

  • Abu Talib Al-Hasan bin Jaafar Al-Fafa

  • Abi Al-Bakhtari

​

Deputies of Imam Mahdi:

There were four main deputies during the Minor Occultation:

  • Othman bin Saeed Al-Amri

  • Muhammad bin Othman

  • Al-Hussein bin Ruh

  • Ali bin Muhammad Al-Samri

​

Prominent Scholars and Jurists:

This period was marked by the presence of notable scholars and jurists such as:

  • Al-Kulayni

  • Al-Saduq and his father

​

Correspondence and Letters:

The Minor Occultation was distinguished by the emergence of answers in the form of correspondence and letters from Imam Mahdi (may God hasten his return).

​

Mass Base with Specific Identity:

A significant characteristic of this period was the presence of a mass base that maintained a culture of attachment to the appointed Imam and belief in the previous Imams (peace be upon them). This group carried a specific identity and affiliation, relying on a particular jurisprudential method for their work.

​

Analyzing the Mass Base: Despite the martyrdom of Imam Al-Askari (peace be upon him), the mass base remained steadfast in their belief in Imam Mahdi (may God hasten his return) without significant confusion, barring a few rare and anomalous cases. Some groups did experience confusion temporarily, but these instances eventually disappeared, as stated by Sheikh Al-Mufid (may God have mercy on him):

 

"None of these sects that we mentioned are present in our time, which is from the year three hundred and seventy-three, except the Twelver Imami who believe in the imamate of Ibn Al-Hasan, named after the Messenger of God (may God bless him and grant him peace). And his family (peace and blessings of God be upon him) which confirms his life and his survival until the time of his rising by the sword, according to what we explained above about them. They are the most numerous of the Shiite groups, scholars, theologians, theorists, righteous people, worshipers, jurists, scholars of hadith, writers, and poets. They are the face of the Imamiyya, the heads of their group, and those relied upon in religion, and all others are extinct. No one knows of the fourteen sects that we mentioned, apparently in an article, and none of them exist according to this description of their religion. Rather, what is narrated from them is an anecdote about those who preceded it, and rumors about the existence of a people among them are not proven."

​

Conclusion

The Minor Occultation was a period marked by continuity in belief and the establishment of a strong and resilient Shiite community. This community was characterized by its adherence to the guidance of the appointed deputies and the preservation of faith and stability despite the challenges and uncertainties of the time. The steadfastness and wisdom of the deputies, along with the scholarly contributions of prominent jurists, played a crucial role in maintaining the integrity and continuity of the Shiite faith during this transitional phase.

The Interconnected Phenomenon of Prophet Jesus and Imam Mahdi (Peace Be Upon Them)

The phenomenon of Prophet Jesus (peace be upon him) is closely linked to the issue of Imam Mahdi (may God hasten his appearance). This connection is recognized not only among Muslims but also among followers of other heavenly religions, acknowledging Jesus's role in the divine state to be established on earth.

​

Jesus's Descent and Imam Mahdi's Appearance

Muslim traditions, which are numerous and widely accepted, indicate that Prophet Jesus (peace be upon him) will descend during the time of Imam Mahdi (may God hasten his appearance). He will contribute to establishing reform and justice on earth and will pray behind Imam Mahdi. This shared belief underscores the intertwined nature of their roles in the divine plan. Essentially, belief in the descent of Jesus is part and parcel of the belief in the appearance of Imam Mahdi.

​

The Holy Qur’an and the Phenomenon of Jesus

The Holy Qur’an discusses the phenomenon of Jesus (peace be upon him) in a manner that highlights his role in the divine plan, particularly in relation to his return. Despite the proofs provided to the Children of Israel regarding Jesus’s divine role, they falsely claimed to have killed him. The Qur’an addresses this claim, emphasizing that Jesus was not killed but rather raised to heaven, and that he will return:

 

“And there is not one of the People of the Book except that they believe in it” (An-Nisa: 159).

​

This verse indicates that Prophet Jesus (peace be upon him) will descend again and participate in spreading the true faith on earth.

​

The Qur'anic Connection Between Jesus and Imam Mahdi

The Qur’an provides insights into the relationship between Jesus's descent and the establishment of justice and truth, a mission also attributed to Imam Mahdi:

 

“It is He who has sent His Messenger with guidance and the religion of truth, that He may make it prevail over all religions, even though the polytheists hate it” (At-Tawbah: 33).

​

This verse speaks to the ultimate victory of Islam and the establishment of justice and equity across the earth, roles that will be fulfilled by Imam Mahdi, who is from the progeny of Fatima, the descendant of the Prophet Muhammad (peace be upon them all).

​

Conclusion

The interconnected roles of Prophet Jesus and Imam Mahdi highlight a unified truth reflected in the Holy Qur'an. These two divine figures will play significant roles in the end times, working together to spread justice, equity, and the true faith across the earth. This profound connection is a cornerstone of Islamic eschatology, emphasizing the collaborative mission of these revered leaders in establishing the divine state promised in the scriptures.

The Minor Occultation and the Transition to the Major Occultation

The period of the minor occultation (260 AH to 329 AH) marks a distinct phase in Islamic history, characterized by the absence of Imam Mahdi (may God hasten his return) from public view, while still maintaining a form of indirect communication with his followers. This phase was essential in preparing the Shiite community for the subsequent major occultation, during which the Imam would remain completely hidden.

​

Key Features of the Minor Occultation:

  1. Occultation of Identity: The minor occultation began from the birth of the Imam, marking the start of his concealed identity. This phase was not just about the absence of the Imam from public life but also about the concealment of his very identity from his birth.

  2. Fear of Persecution: Several narrations indicate that the occultation was primarily due to the fear of persecution and assassination. As narrated by Zurara, Imam al-Baqir (peace be upon him) stated that the Qa’im would have an occultation due to fear of being killed [1].

  3. Two Phases of Occultation: The Imam's occultation is divided into two phases: the minor and the major occultation. The minor occultation involved limited contact with the community through specific deputies, while the major occultation is characterized by the complete absence of the Imam from direct contact.

  4. Role of Deputies: During the minor occultation, communication with the Imam was maintained through four deputies who acted as intermediaries between the Imam and his followers. These deputies were responsible for guiding the community and relaying the Imam’s instructions.

  5. Psychological Preparation: The minor occultation served as a period of psychological preparation for the Shiite community. It helped them gradually adapt to the absence of their Imam, ensuring that the transition to the major occultation did not cause a sudden vacuum in leadership and guidance [7].

​

Reasons and Wisdom Behind the Occultation:

  1. Fear for Safety: The narrations clearly indicate that one of the primary reasons for the Imam's occultation was the fear of being killed by the enemies, as stated by Imam al-Baqir and Imam al-Sadiq (peace be upon them) [2].

  2. Testing and Trial: The occultation serves as a test for the believers, separating the true followers from the pretenders. It tests the faith and patience of the Shiites, ensuring their steadfastness and loyalty [6].

  3. Absence of Allegiance: Another reason for the occultation is to ensure that the Imam does not pledge allegiance to any oppressive ruler, maintaining his independence and purity from corrupt regimes [3].

  4. Gradual Adaptation: The minor occultation allowed the Shiite community to gradually adapt to the absence of the Imam, preparing them for the prolonged major occultation. This gradual adaptation prevented a sudden shock to the community, allowing them to maintain their faith and organizational structure [7].

​

Conclusion:

The minor occultation was a crucial period that bridged the direct leadership of the Imams and the prolonged absence during the major occultation. It was marked by a strategic and wise plan to preserve the Imam’s safety, test the believers, and prepare the community for a time when they would have to rely on the foundational teachings and guidance left by the Imams, without direct contact. The wisdom behind the occultation, although not fully comprehended, is deeply rooted in maintaining the divine plan and ensuring the continuation of guidance for the Shiite community.

​

References:

  1. Kamal al-Din: 481/ Chapter 44/ H. 9.

  2. Kamal al-Din: 481/Chapter 44/H 10.

  3. Al-Ghaybah by Al-Numani: 176 / Chapter 10 / Chapter 4 / H. 3.

  4. Al-Ghaybah by Al-Numani: 175/Chapter 10/Chapter 4/H 2.

  5. Al-Kafi 1: 340 / Chapter on Backbiting / H. 20.

  6. Al-Ghaybah by Al-Numani: 176/ Chapter 10/ Chapter 4/ H5.

  7. Research on the Mahdi: 108.

  8. Bihar Al-Anwar 52: 95 / H. 10, on the authority of Kamal Al-Din: 342 / Chapter 33 / H. 24.

The Importance of Waiting in the School of Ahl al-Bayt

Waiting in the school of Ahl al-Bayt (peace be upon them) is considered one of the basic functions during the era of occultation. Imam al-Sadiq (peace be upon him) highlighted that this function is sufficient to build the individual in a correct Islamic manner and is also an act of worship.

Al-Tirmidhi and Al-Tabarani narrated on the authority of Abdullah, from the Messenger of God (may God’s prayers and peace be upon him and his family): “Ask God of His bounty, for God loves to be asked, and the best of worship is waiting for relief” [1].

​

Many hadiths with this meaning are narrated on the authority of the Commander of the Faithful, Imam Ali bin Abi Talib (peace be upon him) [2], and Zayn al-Abidin (peace be upon him) [3], as well as on the authority of Ibn Masoud [4], Anas [5], and Ibn Abbas [6]. and Ibn Omar [7].

​

Imam Al-Sadiq (peace be upon him) explained the qualities and duties of those waiting for Imam Mahdi (may God hasten his appearance), highlighting the effects and benefits of waiting, urging believers, and giving good tidings to those waiting for his appearance. These are

presented through his hadiths as follows:

​

Acceptance of Work Depends on Waiting:

On the authority of Abu Basir, from Abu Abdullah (peace be upon him), he said one day: “Shall I not inform you of something that God (Almighty and Majestic) will not accept any work from His servants without it?” I said: Yes. He said: “Testimony that there is no god but Allah, and that Muhammad is His servant and His Messenger, acknowledgment of what God has commanded, guardianship of us, disavowal of our enemies, submission to them, piety, diligence, tranquility, and waiting for the One who rises (peace be upon him)” [8].

​

Evidence of the validity of stopping work on waiting for relief can be sought from the Holy Qur’an, which views despair of the Spirit of God as a characteristic of disbelievers:

​

"And despair not of the Spirit of God. Indeed, none despair of the Spirit of God except the disbelieving people" (Joseph: 87) [9].

​

Regarding the unbelievers: "And We will return to whatever work they did and make it as dust scattered" (Al-Furqan: 23) [10].

​

Describing Those Who Are Waiting as Saints:

On the authority of Abu Basir, from Imam al-Sadiq (peace be upon him), in the Almighty’s saying: "The Day when some of the signs of your Lord come, the belief of which will not benefit a soul if it had not believed before or earned by its belief any good" (Al-An’am: 158) [11]. He (peace be upon him) said: “It means the departure of the Awaited Qa’im from us.” Then he (peace be upon him) said: “O Abu Basir, blessed are the Shiites of our Qaim, who were waiting for his appearance during his occultation, and who were obedient to him in the Day of Resurrection. These are the saints of God upon whom there is no fear, nor do they grieve” [12].

​

The Status of the Awaited Imam of the Age (may God hasten his return):

On the authority of Al-Alaa ibn Sayyabah, from Abu Abdullah Jaafar ibn Muhammad (peace be upon him), he said: “Whoever among you dies while waiting for this matter will be like someone who was in a thousand Satāt which belongs to Al-Qaim (peace be upon him)” [13].

On the authority of Al-Fayd bin Mukhtar, he said: I heard Abu Abdullah (peace be upon him) saying: “Whoever among you dies while waiting for this matter is like the one who was with the one standing in Fustat.” Then he stayed for a while and said: “No, but as if someone struck with his sword.” Then he said: “No, by God, except as one who was martyred with the Messenger of God (may God bless him and his family and grant them peace)” [14].

​

On the authority of Ibrahim al-Kufi, from al-Sadiq (peace be upon him): “The one who waits for the twelfth is like one who wields his sword in the hands of the Messenger of God (may God’s prayers and peace be upon him and his family) and will be sacrificed for him” [15].

​

What the Waiting Person Must Have, and an Explanation of the Reward for Waiting:

On the authority of Abu Basir, from Imam al-Sadiq (peace be upon him), he said: “Whoever is pleased to be among the companions of the Qaim, let him wait, and act piously and with good morals while he waits, for if he dies and the Qaim rises after him, he will have a reward like the reward of the one who caught him, so be diligent and wait...” [16].

​

Another characteristic that a person who is waiting should have is the quality of religiosity and staying away from transgressions and sins so that he always takes into account fear of God Almighty. This is guided by the hadith of Imam al-Sadiq (peace be upon him): “The one who is in this matter will have an occultation, so let him fear God and adhere to his religion” [17].

​

The Waiting Person’s Pain, Sadness, and Crying Over the Mahdi (may God hasten his appearance) During His Absence:

On the authority of Sudair Al-Sayrifi, he said: I entered, along with Al-Mufaddal bin Omar, Abu Basir, and Aban Ibn Taghlib, to Maulana Abu Abdullah Al-Sadiq (peace be upon him), and we saw him sitting on the dirt, wearing a khaki robe, collared and without a pocket, with his sleeves shortened. He was crying like a bereaved person, with sadness spreading from his cheeks, change spreading across his eyes, and tears filling his eyelids, as he said: “Sir, your absence has banished my sleep, narrowed my cradle, and snatched from me the peace of my heart. My lord, your absence has brought my afflictions to the calamities of eternity” [18].

​

Prohibition of Hardening Hearts During the Period of Waiting:

Al-Saduq (may God have mercy on him) narrated on the authority of Sama’ah, from Abu Abdullah (peace be upon him), who said: “This verse was revealed about Al-Qaim (peace be upon him): 'And let them not be like those who were given the Book before. A period of time will be imposed upon them, and their hearts have hardened, and many of them are transgressors'” (Al-Hadid: 16) [19].

​

This meaning is clarified by what Al-Numani (may God have mercy on him) narrated in the book (Al-Ghaibat), on the authority of Ahmad Ibn Al-Hasan Al-Maythami, on the authority of a man from the companions of Abu Abdullah Ja’far Ibn Muhammad (peace be upon them), that he said: I heard him say: “This verse in Surah Al-Hadid was revealed: 'And let them not be like those who were given the Scripture before; a long period of time passed over them, and their hearts hardened, and many of them were disobedient.' It concerns the people of the time of the occultation. Then he said: 'Know that God gives life to the earth after its death. We have made clear to you the signs that you may understand'” (Al-Hadid: 17). And he said: “The period of time is only the period of absence” [20].

​

Sheikh Al-Numani (may God have mercy on him) commented on this hadith: “The Almighty, the Most High, meant: O nation of Muhammad, or O community of the Shiites, do not be like those who were given the Book before and a long period of time passed over them. The interpretation of this verse came concerning the people of the time of the occultation and its days, without other people of the times” [21].

​

References

  1. Sunan al-Tirmidhi (vol. 5/p. 225/h. 3642), al-Mu’jam al-Kabir by al-Tabarani (vol. 10/p. 101/h. 10088), al-Kamil by Ibn Adi (vol. 2/p. 248), Shu’ab al-Iman (vol. 2/p. 43/ H. 1124, vol. 7/p. 205/h. 10007), Tafsir al-Wahidi (vol. 2/p. 201), Ihya’ Ulum al-Din (vol. 3/p. 551), Recording in Qazvin News (vol. 2/pp. 117 and 118), Intimidation and Intimidation ( Vol. 2 / p. 482 / h. 2533), Tafsir Al-Qurtubi (vol. 5 / p. 164), Sharia Etiquette (vol. 1 / p. 121), Tahdheeb Al-Kamal (vol. 7 / pp. 291 and 292), Tafsir Al-Qashi (p. 202), Al-Lubab fi Sciences of the Book (vol. 6 / p. 353), Al-Jami’ Al-Saghir (p. 289 / no. 4701), Tafsir Abi Al-Saud (vol. 2 / p. 172), The Key to Sa’ada (vol. 3 / p. 157), Kanz Al-Ummal (vol. 2 / p. 79 / H 3225).

  2. Kamal Al-Din (p. 287 / Chapter 25 / H. 6), Al-Jami’ Al-Saghir (p. 162 / H. 2719) on the authority of Ibn Asakir and Ibn Abi Al-Dunya.

  3. Amali al-Tusi (p. 405/H 907/55).

  4. Majma’ al-Bayan (vol. 3/p. 74).

  5. History of Baghdad (vol. 2/pp. 152 and 153).

  6. Summary of the Mutashabbah by drawing (vol. 1 / p. 228), and Musnad Al-Shihab (vol. 1 / p. 63 / h. 47).

  7. Al-Amali Al-Khamisiyya (vol. 1 / p. 302 / h. 1053), Musnad Al-Shihab (vol. 1 / p. 62 / h. 46).

  8. Al-Ghaybah by Al-Numani (p. 207 / Chapter 11 / H. 16).

  9. Kamal al-Din (p. 357/Chapter 33/Chapter 54), Yanabi’ al-Mawaddah (Chapter 3/Page 238/Chapter 71/Chapter 10).

  10. Al-Ghaybah by Al-Numani (pp. 206 and 207 / Chapter 11 / H. 15); With a slight variation in: Al-Mahasin (vol. 1 / p. 173 / h. 147), Kamal Al-Din (p. 644 / chapter 55 / h. 1).

  11. Al-Mahasin (vol. 1 / p. 174 / h. 151).

  12. Kamal Al-Din (p. 647 / Chapter 55 / H. 8).

  13. Al-Ghaybah by Al-Numani (p. 207 / Chapter 11 / H. 16).

  14. It was mentioned earlier on (p. 137), so see.

  15. Kamal Al-Din (pp. 352-357 / Chapter 33 / H. 50), Al-Ghaybah by Al-Tusi (pp. 167-173 / H. 129), Yanabi’ al-Mawaddah (Vol. 3 / pp. 310-312 / Chapter 80 / H. 2).

  16. Kamal Al-Din (p. 668 / Chapter 58 / H. 12).

  17. Al-Ghaybah by Al-Numani (p. 31) from the author’s introduction, Interpretation of the Apparent Verses (vol. 2 / p. 662 / h. 14) on the authority of Sheikh Al-Mufid (may God have mercy on him).

  18. Al-Ghaybah by Al-Numani (p. 31 and 32), at the end of the aforementioned hadith.

The Divine Purpose of Creation

The divine will determined the creation of man for a desired goal that benefits man and not his Creator. The legal evidence explaining this goal has varied. At times, it is said: Man was created to be perfected; at other times, it is said: Man was created to know his Lord; and at other times: Man was created to be tested. All are true. Testing is a path to perfection. Without the test, which entails suitable rewards or punishments, people would not follow the path of perfection, making life purposeless in this aspect. Hence, life in this world without a place of reward would be absurd:

​

"Do you think that We created you in vain, and that to Us you will not be returned?" (Al-Mu’minun: 115) [1].

​

Therefore, affliction is a condition for perfection. Affliction itself cannot be the goal because affliction, like other preliminary matters, is not intended for its own sake. Rather, some verses express the purpose of creation as a reason for achieving the desired goal:

​

"He who created death and life that He may test you as to which of you is best in deed; and He is the Mighty, the Forgiving" (Al-Mulk: 2) [2].

"Indeed, We have made what is on the earth an adornment for it, that We may test them as to which of them is best in deed" (Al-Kahf: 7) [3].

​

The world is not a permanent residence and is not intended for itself. It is not the end goal but an introduction for divine wisdom, assigned to man to be completed by choosing the path of truth shown by divine guidance:

​

"This is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way" (Al-An'am: 153) [4].

​

The verses and narrations remind us of the world's eventual annihilation and the end of all lives:

​

"Every soul will taste death" (Al Imran: 185) [5].

"When the sun is dimmed * and when the stars fall" (Al-Shams: 1-2) [6].

"On the Day when We will roll up the sky like the rolling up of a scroll for books" (Al-Anbiya: 104) [7].

​

The direction that Sharia wants us to move towards is to avoid making this world the ultimate goal, as the mortal does not deserve to be the end.

The path to human perfection is success in the trial that pervades all aspects of life. Some trials are extremely difficult but do not reach the point of obligating what the person cannot bear. Many difficult tasks are dropped as a mercy from God to His servants.

​

Perfection is on the path of monotheism and knowledge of the Truth, Blessed and Most High. Affliction is necessary; otherwise, life loses its purpose concerning its giver and creator. The test encompasses all aspects of an accountable person's life, and all parts of this life must align with its purpose. Yes, the parts of the test differ according to what benefits the afflicted person. It may be seen as good or evil:

​

"And We test you with evil and good as a trial" (Al-Anbiya: 35) [8].

​

The severity of affliction has two effects:

​

  1. Clarifying the reality of individuals’ entitlements, as distinction becomes clear when the exam is difficult.

  2. Raising the level of those afflicted if the affliction is severe. Thus, the share of the saints in it was great, as they were more severely afflicted after the prophets, then the best and then the best.

​

Hence, the trial is like a masterpiece that God bestows upon His loved ones and saints, as He promises them it time after time.

​

One of the difficult types of affliction is affliction with intellectual doubts. The practical aspect is easier than the intellectual and theoretical aspect. The absence of Imam Mahdi (peace be upon him) for such a long period that successive generations did not see him, except for rare encounters, causes suspicion. This suspicion made many followers of other sects mock those who believed in his life and absence from sight. This makes those who believe in Him and His appearance more steadfast in their religion and belief. It also exposes the falsity of those who claim to believe in His existence but waver when afflictions become severe.

​

"So a long period of time passed over them, and their hearts hardened, and many of them were transgressors" (Al-Hadid: 16) [9].

​

Here they call out: "He perished. In which valley did he take?" Only those blessed with steadfastness are saved, stronger in faith than iron bars or more steadfast than solid mountains. Iron bars change when burned with fire, but the true believer does not waver in faith even if cut down and scattered in the wilderness.

​

One aspect of wisdom in his occultation is to impose a test on the nation and those who believe in his imamate. The appearance of the Imam represents a fortified fortress and an impenetrable dam from deviation.

​

Furat bin Ahnaf narrated that Abu Abdullah Jaafar bin Muhammad, on the authority of his fathers, said: “The Furat increased during the reign of the Commander of the Faithful, so he and his two sons, Al-Hassan and Al-Hussein, rode and passed by Thaqif. They said: Ali has come to retrieve the water. So Ali said: By God, I and these two sons of mine will be killed, so that God will send a man from my descendants at the end of time to demand our blood. They will disappear in recognition of the people of misguidance until the ignorant person says: God has no need for the family of Muhammad” [10].

​

Al-Hasan Ibn Mahboob narrated that Abu Al-Hasan Ali Ibn Musa Al-Rida said: “There must be a severe trial in which every ally will fall, and that will happen when the Shiites lose the third of my sons” [11].

​

Ali ibn Jaafar narrated that his brother Musa ibn Jaafar said: “O my son, the person in charge of this matter must go into occultation until those who say it withdraw from this matter. It is a test from God by which He tests His creation. If your fathers and grandfathers knew a religion more sound than this, they would have followed it” [12].

​

The examination involves submitting to God's ability to preserve him for all this time and to the truth of the reports of the saints. The longer the period, the harder it is to maintain belief in his existence, leading people to say: “He perished. In which valley did he take?”

​

Sudair Al-Sayrafi narrated that Abu Abdullah Al-Sadiq said: “As for Noah’s delay, when the punishment descended, God sent Gabriel with seven seeds. He said: O Prophet of God, plant these seeds. When they bear fruit, relief and salvation will come. The trees sprouted, matured, and bore fruit. God ordered Noah to plant them again. This repeated seven times. Groups of believers turned away until only seventy-odd men remained. Then God revealed to Noah: Now the morning has separated from the night for your eyes. The truth has been declared pure, and the matter of faith is clear from the apostasy of those whose nature is evil. I would not destroy the infidels and preserve the apostates who would have troubled the believers. If the infidels were destroyed and the hypocrites preserved, they would have inhaled the scents of hypocrisy and fought their brothers. Empowering religion among the believers would be impossible with provocations and wars. Now make the ark with Our eyes and revelation” [13].

​

The same applies to Al-Qa’im. His occultation extends so that the truth is revealed in its pure form, and faith is purified from hypocrisy by the apostasy of those whose nature is evil.

​

Ibrahim bin Omar Al-Yamani narrated that Abu Jaafar said: “By God, O community of the Shiites, you will be mixed with kohl in the eye, because the one who wears kohl knows when it gets into the eye but does not know when it goes away. One of you wakes up thinking it is on the eye” [14].

 

Mansour narrated that Abu Abdullah said: “O Mansour, this matter will not come except after despair, and not by God until you distinguish yourself, and not by God until you examine yourself, and not by God until the miserable are distinguished from the happy” [15].

This content repeats in other narratives.

​

The severity of this trial is increased by the absence of a specific time for it. As the Prophet said: “Its likeness is like the Hour: ‘No one will bring it to light at its time except Him. It is heavy in the heavens and the earth. It will not come to you except suddenly’” (Al-A’raf: 187) [16].

​

References:

  1. Al-Mu’minun: 115.

  2. Al-Mulk: 2.

  3. Al-Kahf: 7.

  4. Al-An'am: 153.

  5. Al Imran: 185.

  6. Al-Shams: 1-2.

  7. Al-Anbiya: 104.

  8. Al-Anbiya: 35.

  9. Al-Hadid: 16.

  10. Al-Ghaybah by Al-Numani: 143/Chapter 10/H 1.

  11. Imamate and Insight: 114/H 102.

  12. Al-Kafi 1: 336/Chapter on backbiting/H. 2.

  13. Al-Ghaybah by Al-Tusi: 170 and 171 / H. 129.

  14. Al-Ghaybah by Al-Tusi: 339 and 340 / H. 288.

  15. Al-Kafi 1: 370/Chapter on scrutiny and examination/H. 3.

  16. Kamal al-Din: 373/ Chapter 35/ H6.

Reasons for the Occultation of Imam Mahdi

The narrations point to some aspects of the occultation (ghaybah) of Imam Mahdi (may God hasten his appearance). Here are some key points mentioned:

​

No Pledge of Allegiance on His Neck:

  • On the authority of Ali (peace be upon him): “When the one who rises among us rises, no one will have a pledge of allegiance on his neck, so his birth will be hidden, and his person will be hidden” [1].

​

Fear of Being Killed Before Achieving the Goal:

  • On the authority of Al-Baqir (peace be upon him): “Indeed, the one who rises will have an absence before his appearance.” I said: Why? He said: “He is afraid,” and gestured with his hand to his stomach [2].

​

Testing and Scrutinizing People:

  • On the authority of Al-Sadiq (peace be upon him): “How will you be if you remain without an imam for guidance or knowledge, disavowing one another from one another? Then you will be distinguished, examined, and sifted, and at that will be the clash of two swords, and a leadership first in the day, and killing and deposition from the last of the people Day” [3].

​

Following the Customs of the Prophets:

  • On the authority of Al-Askari (peace be upon him): “Indeed, my son is the one who will rise after me, and he is the one in whom the laws of the Prophets (peace be upon them) will be followed, with reconstruction and success Ghaybah...” [4].

​

Emergence of Believers from the Loins of the Unbelievers:

  • On the authority of Al-Sadiq (peace be upon him): “He will never appear until the deposits of God (Glory be to Him) are revealed. Then, when they appear, he will attack whoever appears and kill him” [5].

 

Paving the Way for All Types of People to Come to Power:

  • On the authority of Al-Sadiq (peace be upon him): “This matter will not be such that not a group of people will remain except that they have taken charge of the people so that no one will say: If only We have been loyal to our justice, then the One who will rise will rise With truth and justice” [6].

​

An Unseen Divine Command:

  • On the authority of Abdullah bin Al-Fadl Al-Hashimi, he said: I heard Al-Sadiq Jafar bin Muhammad (peace be upon them) saying: “The person who did this matter has an absence, not a sin And every false person doubts it.” So I said: Why, may I be your ransom? He said: “For a matter that we were not authorized to reveal to you.” I said: What is the reason for the wisdom in his absence? He said: “The aspect of wisdom in his occultation is the aspect of wisdom in the occultations of those of the proofs of God Almighty mentioned above. Indeed, the aspect of wisdom is in that It will not be revealed until after its appearance, just as the face of wisdom was not revealed regarding what Al-Khidr (peace be upon him) came to destroy the ship and kill the boy A nation The wall belongs to Moses (peace be upon him) until the time of their separation” [7].

​

References

  1. Kamal Al-Din (p. 303 / Chapter 26 / H. 14), I’lam Al-Wari (Vol. 2 / P. 229).

  2. Kamal al-Din (p. 481/Chapter 44/Chapter 9), Illal al-Shara’i (Part 1/Page 246/Chapter 179/Chapter 9).

  3. Imamate and Insight (p. 130 and 131 / H. 136), Kamal Al-Din (pp. 347 and 348 / Chapter 33 / H. 36).

  4. Kamal al-Din (p. 524/Chapter 46/Chapter 4), Abscesses and Wounds (Part 2/Page 964).

  5. Kamal al-Din (pp. 641 and 642).

  6. Al-Ghaybah by Al-Numani (p. 282 / Chapter 14 / H. 53).

  7. Kamal al-Din (pp. 481 and 482 / Chapter 44 / H. 11), Illal al-Shara’i (Vol. 1 / pp. 245 and 246 / Chapter 179 / H. 8), Al-Ihtijāj (Vol. 2 / P. 140).

Objectives of the Embassy during the Minor Occultation

In ordering the construction of the embassy during the minor occultation, Imam Mahdi (may God hasten his return) aimed at three main objectives:

​

1. Proving His Existence and Life through His Ambassadors

Imam Mahdi (may God hasten his appearance) adopted a special hierarchical system to connect with his loyal bases and factions. He managed this system with great secrecy and caution, issuing instructions and orders directly to his ambassadors, who served as an essential link between him and his agents across the Islamic countries. The strength of this connection remains a mystery known only to the ambassador himself, who was aware of its strengths and weaknesses.

​

The ambassadors faced significant persecution from the authorities and their spies, who were determined to eliminate the legitimate leadership and everyone associated with it. This is evident in the texts prohibiting the announcement of his name or location. The ambassadors adopted an ideology of caution and secrecy while making efforts to convince the public of the existence of the Twelfth Imam (may God hasten his appearance). They issued statements and signatures to address various social, intellectual, and political problems.

​

The approach of secrecy provided the ambassadors with opportunities for precise and organized work under his leadership. They noticed several key aspects in this ideology:

​

  • Fear of the Authorities: The authority’s fear of the Alawites led to intense persecution and attempts to limit their activities, as mentioned by Abu Al-Faraj Al-Isfahani in his work "Muqatil."

  • Atmosphere of Anxiety and Rumors: The authorities spread malicious rumors, resulting in negative responses from the nation.

  • Pursuit of the Imam’s Remnants: The authorities launched regular inspection campaigns of the Imam’s house during the nineteen years of the Abbasid caliphs Al-Mu’tamid and Al-Mu’tadid.

​

2. Taking Care of the Affairs of the Islamic Nation

One of the most critical tasks entrusted to the ambassadors was to take care of the Islamic nation's affairs amidst the complex social, political, and intellectual circumstances. This included convincing the public of Imam Mahdi’s (may God hasten his appearance) existence despite his disappearance from the public stage.

​

3. Preparing the Nation to Comprehend the Concept of the Great Occultation

During the minor occultation, the Islamic nation needed to sharpen its understanding of the concept of the great occultation. The strategy of Imams Al-Hadi and Al-Askari (peace be upon them) focused on gradual disappearance and concealment to avoid sudden complications that might lead to denying the existence of Imam Mahdi (peace be upon him). Imam Mahdi (may God hasten his appearance) continued this approach, deepening its impact gradually.

​

Historical texts and evidence show the difference between the methodologies of Imam Al-Askari (peace be upon him) and his son, Imam Mahdi (may God hasten his appearance). The companions of Imam Al-Askari were more numerous and familiar with his appearance. In contrast, only a few companions saw Imam Mahdi (may God hasten his appearance), and subsequent generations did not know his physical features. However, he was not entirely isolated from the nation; he saw them and knew them, while they did not recognize him. The critical point was the ignorance of his title as Imam Mahdi, not the disappearance of his physical body.

​

References

  1. Kamal Al-Din (p. 303 / Chapter 26 / H. 14), I’lam Al-Wari (Vol. 2 / P. 229).

  2. Kamal al-Din (p. 481/Chapter 44/Chapter 9), Illal al-Shara’i (Part 1/Page 246/Chapter 179/Chapter 9).

  3. Imamate and Insight (p. 130 and 131 / H. 136), Kamal Al-Din (pp. 347 and 348 / Chapter 33 / H. 36).

  4. Kamal al-Din (p. 524/Chapter 46/Chapter 4), Abscesses and Wounds (Part 2/Page 964).

  5. Kamal al-Din (pp. 641 and 642).

  6. Al-Ghaybah by Al-Numani (p. 282 / Chapter 14 / H. 53).

  7. Kamal al-Din (pp. 481 and 482 / Chapter 44 / H. 11), Illal al-Shara’i (Vol. 1 / pp. 245 and 246 / Chapter 179 / H. 8), Al-Ihtijāj (Vol. 2 / P. 140).

Method of Receiving the Signatures

The method of receiving the signatures from Imam Mahdi (may God hasten his appearance) during the minor occultation was not always clear. Meetings between the ambassadors and the Imam could take a long time before occurring.

​

Al-Tusi narrated with his chain of transmission on the authority of Abdullah bin Jaafar Al-Himyari, who said:

​

 

"I asked Muhammad bin Othman - Al-Amri - (may God be pleased with him), and I said to him: Have you seen the person in charge of this matter?!" He said: Yes, and my last covenant with him was at the Sacred House of God, and he said: 'O God, fulfill for me what you promised me'” (1).

​

Al-Amri also said:

​

 

"I saw him (may God’s prayers be upon him) clinging to the curtains of the Kaaba in the shelter, and he was saying: 'O God, avenge me from your enemies'” (2).

​

Duration for Signatures to Be Issued

The texts differed about the period of time for the signatures issued by Imam Mahdi (may God hasten his return) to his ambassadors. They were issued in many forms:

​

A. Oral Signature

Sometimes the signature was conveyed orally to the questioner, making him understand that it was from Imam Mahdi (may God hasten his return).

​

Al-Tusi narrated that two men entered upon Ibn Ruh al-Nubakhti - the third ambassador of Imam al-Mahdi (may God hasten his return) - with a mute man with them, so they asked him to pray for recovery for the mute. Ibn Ruh answered them, saying:

 

"You were ordered to go out to al-Ha’ir." They went to him, and the mute was healed by the Imam’s miracle (May God hasten his return) (3).

​

B. Signature in the Form of an Urgent Letter

A signature from him (may God hasten his return) came out to Ibn Ruh al-Nawbakhti in the year 312 AH of the month of Dhul-Hijjah while he was in prison for cursing Ibn Abi al-Azaqir al-Shalmaghani, the claimant of the embassy. The signature arrived with unimaginable speed, while the ink was fresh and had not dried (4).

​

C. Absentee Signature

One time, the signature came from him (may God hasten his appearance) when the question was only in the mind of the questioner. Imam Mahdi (may God hasten his appearance) told him what was in his conscience and no one else knew that except him.

​

Al-Tusi narrated a signature issued by Imam Mahdi (may God hasten his return) to his ambassador, Muhammad bin Othman Al-Amri, which stated:

 

"Abu Al-Hussein Al-Asadi said: By the One who sent Muhammad as a bringer of the truth, I looked after that at the signature and found it turned into what happened to me" (5).

​

D. Signing After Hours

One time, the signature came from him (may God hasten his return) a few hours after the questions were presented to him.

Al-Tusi narrated with his chain of transmission on the authority of Al-Safwani, who said:

 

"The noon prayer came, so we prayed there, and the messenger - a black servant of Muhammad bin Al-Fadl - returned and said: He - Ibn Ruh Al-Nubakhti - said to me: Go, for the answer is right. Yes, and the table was served, so we began eating since the answer was contained on that piece of paper, written in ink, chapter by chapter" (6).

​

E. Signing After Three Days

Another time, the signature came from him (may God hasten his return) three days after the questions were submitted to him.

Al-Tusi narrated with his chain of transmission on the authority of Ali bin Al-Hussein bin Babawayh Al-Qummi that he said:

 

"I asked Ibn Ruh Al-Nubakhti to intercede with the Imam (may God hasten his appearance) to pray to God Almighty for him to grant me a son. He granted that to him, so he informed him after three days that he had prayed. For Ali bin Al-Hussein (may God have mercy on him), a blessed son will be born to him whom God will benefit from, and after him there will be children" (7).

​

F. Signing a Set of Questions

One time, his signature came from him (may God hasten his return) on a group of questions that were presented to him on a single sheet of paper.

​

Al-Tusi narrated with his chain of transmission on the authority of Abu Ghalib al-Zarari, who said:

 

"When we sat with Abu Ja`far, he brought out the scroll, and in it were many questions that had been answered in their multiples" (8).

​

References:

  1. Al-Ghaybah by Al-Tusi (pp. 251 and 364 / H. 222 and 330).

  2. Al-Ghaybah by Al-Tusi (pp. 251 and 364 / H. 222 and 330).

  3. Al-Ghaybah by Al-Tusi (p. 309/h. 262).

  4. Al-Ghaybah by Al-Tusi (pp. 409 and 410 / H. 384).

  5. Kamal Al-Din (p. 522 / Chapter 45 / H. 51).

  6. Al-Ghaybah by Al-Tusi (p. 316 / h. 264).

  7. Al-Ghaybah by Al-Tusi (p. 320/h. 266); It was narrated by Al-Saduq (may God have mercy on him) in Kamal Al-Din (p. 502 / Chapter 45 / H. 31).

  8. Al-Ghaybah by Al-Tusi (p. 304 / h. 256).

Occultation in the Hadiths of the Imams (peace be upon them)

Imam al-Sadiq (peace be upon him) emphasized the importance of understanding the occultation and its circumstances through multiple hadiths, which together form a cohesive unit on the subject of occultation. These hadiths can be summarized through several key points:

​

1. Confirmation of the Occurrence of Occultation

Al-Mufaddal bin Omar reported:

 

"I heard Abu Abdullah (peace be upon him) saying: 'Beware of mentioning it. By God, your Imam will disappear for years from your life, and he will be fortified until it is said: He died, he was killed, he perished. Which valley did he take? And the eyes of the believers will shed tears for him, and they will be shaken as ships are shaken by the waves of the sea. Only he whom God takes His covenant, writes faith in his heart, and supports it with a spirit from Him will be saved.'" (1)

​

2. The Necessity of Not Denying Occultation

Hisham bin Salem narrated from Al-Sadiq Jaafar bin Muhammad (peace be upon them):

 

"The Messenger of God (may God bless him and his family and grant them peace) said: 'The one who rises from my descendants, his name is my name, his nickname is my nickname, his names are my names, and his Sunnah is my Sunnah. He establishes the people in my religion and my law, and calls them to the Book of my Lord (Glory be to Him). Whoever obeys Him has obeyed me, whoever disobeys him has disobeyed me, whoever denies him in his absence has denied me, whoever denies him has denied me, and whoever believes him has believed me. To God I complain of those who deny me in his affairs and those who deny my words regarding him, and those who lead my nation astray from his path. 'And those who have wronged will know to what point they will turn.' [Al-Shu’ara’: 227]'" (2)

​

3. The Necessity of Steadfastness in Guardianship During His Absence

Yaman Al-Tamar reported:

 

"We were sitting with Abu Abdullah (peace be upon him) and he said to us: 'The owner of this matter will have an occultation, during which he who clings to his religion is like the prick of a spear - then he said like this with his hand - so which of you holds the thorns of a spear in his hand?' Then he touched carefully and said: 'The author of this matter is occultation, so let him fear God and adhere to his religion.'" (3)

​

Abu Basir reported from Al-Sadiq Jaafar bin Muhammad (peace be upon them):

 

"Blessed is he who adhered to our command during the absence of our Qaim, and his heart did not deviate after being guided..." (4)

​

Ali bin Al-Hussein, the Master of the Worshipers (peace be upon them), said:

 

"Whoever remains loyal to us during the absence of our Qaim, may God grant him (Glory be to Him) the reward of a thousand martyrs from the martyrs of Badr and Uhud." (5)

​

Imam al-Kadhim (peace be upon him) said:

 

"Blessed are our Shiites, who cling to our rope in the absence of our Qaim, who are steadfast in their loyalty to us and disavowal of our enemies. They are from us, and we are from them. They are pleased with our Imamate, and we are pleased with them as followers. Blessed are they, by God, in Paradise, with us in our high positions, the ones we will be with in our highest degrees on the Day of Resurrection." (6)

​

4. Declaring the Two Occultations and the Length of the Major One

Ishaq bin Ammar reported:

 

"Abu Abdullah (peace be upon him) said: 'Al-Qa’im has two occultations: one is short, and the other is long. The first occultation is known only to his place in the group of his followers, and the second occultation is known only to the elite of his loyalists.'" (7)

​

Abu Basir reported from Abu Abdullah (peace be upon him):

 

"Abu Jaafar (peace be upon him) used to say: 'The Qa’im of the family of Muhammad (peace be upon him) will have two occultations, one long and the other short.' He said to me: 'Yes, O Abu Basir, one of them is longer than the other.'" (8)

​

5. Revealing the Condition of People During the Time of Absence

Abdullah bin Al-Fadl Al-Hashimi reported:

 

"I heard Al-Sadiq Jaafar bin Muhammad (peace be upon them) saying: 'The owner of this matter has an inevitable occultation, which every false person will doubt.'" (9)

​

Furat bin Ahnaf reported from Abu Abdullah Jaafar bin Muhammad, on the authority of his fathers (peace be upon them):

 

"The Euphrates increased during the reign of the Commander of the Faithful (peace be upon him), so he and his two sons Al-Hassan and Al-Hussein (peace be upon them) rode and passed by Thaqif. They said: 'Ali has come. He returned the water,' and Ali (peace be upon him) said: 'By God, I and my two sons will be killed, and God will send a man from my descendants at the end of time to demand our blood, and they will disappear from them in order to distinguish between the people of misguidance until the ignorant person says: God has no need for the family of Muhammad.'" (10)

​

References

  1. Al-Kafi 1: 336/Chapter on Ghaybah/H. 3.

  2. Kamal al-Din: 411/ Chapter 39/ H6.

  3. Al-Kafi 1: 335 and 336 / Chapter on Ghaybah / H. 1.

  4. Kamal al-Din: 358/Chapter 33/H 55.

  5. Kamal al-Din: 323/ Chapter 31/ H7.

  6. Kamal al-Din: 361/ Chapter 34/ H5.

  7. Al-Kafi 1: 340 / Chapter on Backbiting / H. 19.

  8. I’lam Al-Wari 2: 259.

  9. Kamal al-Din: 482/Chapter 45/H 11.

  10. Al-Ghaybah by Al-Numani: 143/Chapter 10/H 1.

The Role of Agents in the Minor Occultation

Selection and Function of Agents
Al-Mamaqani mentioned in his work, Tanqih, that Imam al-Hujjah (may God hasten his appearance) had agents other than the four well-known ambassadors. The specification of these four ambassadors was either because other agents referred to them and did not command or be commanded except through their mediation, or because the four ambassadors were general agents while the others had more specific roles (1). These agents were trustworthy individuals who received signatures from the primary ambassadors (2).

Deviation of Some Agents
A group of these agents deviated after initially being righteous. Signatures were issued by Imam Mahdi (may God hasten his return) cursing these agents and disavowing them after their service and long companionship. This deviation and hostile stance towards the Imam, despite their witnessing of miracles and clear proofs, stemmed from envy, hatred for the People of the House (peace be upon them), and their greed for profits and leadership over people.

Purpose of Selecting Agents
The selection of agents served several key purposes:

1. Facilitating the Ambassadors' Work
The ambassadors faced harsh and difficult conditions due to the political climate and constant threats. The agents helped facilitate the work of the ambassadors, allowing them to communicate with the popular bases across Islamic countries without being hindered by the authorities. The oppressive environment created by the ruling authorities, which included pursuing the Imam’s bases, leaders, and spreading fear and terror among the opposition, made direct communication challenging. Additionally, the emergence of deviant sects, heretical movements, and the general weakness of political and intellectual awareness among the people further complicated their mission.

2. Concealing the Ambassadors' Work
The agent system contributed to the secrecy of the ambassadors' operations. By adopting this system, the identity and work of the ambassadors remained hidden. Individuals loyal to the Imam would contact an agent without needing to know the ambassador's name, work type, or location. These agents handled jurisprudential, ideological, social, or political issues and communicated them to the ambassadors. This approach protected the ambassadors and ensured their work could continue discreetly.

Al-Saduq (may God have mercy on him) mentioned twelve representatives who witnessed the miracles of the Imam (may God hasten his return).

References

  1. Tanqih (vol. 2, p. 142).

  2. Al-Ghaybah by Al-Tusi (p. 415).

Achieving Knowledge, Hope, and Moral Integration

Achieving Knowledge
The command to wait for relief stems from several interests, the most important of which is acquiring the necessary knowledge of the Imam, peace be upon him. Otherwise, how can we be asked to wait for what we do not know exists? Knowing the Imam during his absence is extremely difficult for several reasons, including the long duration, which can lead to a lack of psychological engagement with what one believes will be achieved. This is indicated by the noble verse: "So a long period of time passed over them, and their hearts hardened" (Al-Hadid: 16).

It is narrated on the authority of the Commander of the Faithful, peace be upon him: "Do not rush the matter before it reaches it, lest you regret it, and do not prolong the matter lest your hearts harden" (1).

Among the difficulties is that witnessing the infallible person and learning from him directly is more impactful than just hearing through an intermediary, as is the case during the occultation. Hence, during the time of the occultation of the Infallible One, the believer is described by the Messenger of God, may God bless him and his family and grant them peace, as brothers.

On the authority of Abu al-Jaroud, on the authority of Abu Basir, on the authority of Abu Ja'far, peace be upon him, he said: "The Messenger of God, may God’s prayers and peace be upon him and his family, said one day while a group of his companions were with him: Oh God, teach me my brothers twice. And those of his companions around him said: Are we not your brothers, O Messenger of God? He said: No, you are my companions, and my brothers are a people from the end of time who believed in me and did not see me. God made them known to me by their names and the names of their fathers before He brought them out from the loins of their fathers and the wombs of their mothers. For one of them, his religion remains stronger than the nostrils of a spearman on a dark night, or like one who holds a burning coal. Lamps of darkness, may God save them from every dark, dusty trial" (2).

Hope
One of the benefits of emphasizing waiting for relief is the realization of the hope that inspires action. This is explicitly mentioned in several narrations.

During the occultation, Sheikh al-Tusi narrated on the authority of Ali bin Yaqtin, who said: "Abu al-Hasan, peace be upon him, said to me: O Ali, the Shiites have been raised with aspirations for two hundred years."

When Yaqtin (3) said to his son Ali: "What is the matter with us? We were told and it happened, and you were told and it did not happen?" Ali said to him: "What was said to you and to us comes from one source, except that your matter came to you, so you were given its pure meaning, and it was as it was said to you. If our matter did not come, we explained it by wishful thinking. If we were told: This matter will not take place for two hundred or three hundred years, hearts would harden and most people would turn away from Islam. But they would say: How quickly it will happen and how soon it will come, to warm people’s hearts and bring relief closer to them" (4).

This is what Ali learned from Al-Kadhim, peace be upon him, when he said to him: "Why is it that what was narrated about you from the epics is not as it was narrated, and what was narrated about your enemies has been authentic?" He, peace be upon him, said: "Indeed, what came out against our enemies was from the truth, so it was as it was said, and you justified it with wishful thinking, so it came out to you as it did" (5).

Restraining Followers
Another benefit is to restrain the followers from hasty actions, which often cause great losses to the followers of the true doctrine. Numerous narrations indicate that the Imams, peace be upon them, addressed this issue by urging patience and caution, beautifying homes until their star rises, and warning against being among those who rise before the time.

Moral Integration
Among the benefits is striving to achieve what waiting requires in terms of striving for perfection and self-purification, so that one is qualified to keep pace with the movement of the Imam, peace be upon him. Whoever hopes for something asks for it, and the request involves removing obstacles and striving to endure what qualifies one to achieve what one desires. This means making an effort to achieve the perfections that may bring one closer to what one wants.

References

  1. Nahj al-Balaghah.

  2. Kamal al-Din: 287.

  3. Al-Kafi, vol. 1.

  4. Al-Tusi, Ghaybat.

  5. Kamal al-Din: 362.

The Descent of Prophet Jesus (peace be upon him) with the Awaited Mahdi (may God hasten his appearance)

Many Muslim texts include the descent of the Prophet Jesus (peace be upon him) with the Awaited Mahdi (may God hasten his appearance), although they differ in the details of that.

​

Al-Saduq (may God have mercy on him) narrated with his chain of transmission on the authority of Abdullah bin Abbas, who said: The Messenger of God (may God’s prayers and peace be upon him and his family) said: “By the One who sent me with the truth as a prophet, if only one day remained in this world, God would lengthen that day until my son, the Mahdi, emerges in it, and then the Spirit of God, Jesus, son of Mary, will descend and pray behind him, and the earth will shine with his light, and his authority will reach the East and the West” (1).

​

Ibn Abi Shaybah narrated with his chain of transmission on the authority of Ibn Sirin that he said: “The Mahdi is from this nation, and he is the one who leads Jesus bin Maryam (peace be upon him)” (2).

​

This is consistent with what Al-Bukhari and Muslim narrated with their chain of transmission on the authority of Abu Hurairah, who said: The Messenger of God (may God’s prayers and peace be upon him) said: “How will you be when the son of Mary descends among you and your imam is from among you?” (3). Al-Suyuti narrated on the authority of Muhammad bin Al-Hussein Al-Sahri that he said: “The reports have been repeated and extensive. Many of its narrations on the authority of the Chosen One (may God bless him and his family and grant them peace) about the coming of the Mahdi and that he is from his family, and that he will reign for seven years, and that he will fill the earth with justice, and that he will emerge with Jesus (peace be upon him)... and that he will lead this nation and Jesus will pray behind him...” (4).

​

His appearance with Jesus (peace be upon him), which Muslims agreed would descend at the end of time, reveals that (may God hasten his appearance) will also appear at the end of time, as mentioned above.

​

References

  1. Al-Mu’jam Al-Saghir, Suleiman bin Ahmed bin Ayyub Al-Tabarani (d. 360 AH), Dar Al-Kutub Al-Ilmiyya, Beirut.

  2. The Objective Dictionary of the Hadiths of Imam Mahdi, Sheikh Ali Al-Kurani, First Edition (1426 AH).

  3. Dictionary of Men of Hadith, Sayyid Abu al-Qasim al-Khoei, Fifth Edition (1413 AH - 1992 AD).

  4. Dictionary of Language Standards, Ahmed bin Faris bin Zakaria (d. 395 AH), Arab Heritage Revival House, Beirut (1429 AH - 2008 AD).

The Shiites' Transition to the Period of Occultation

The Shiites in those times were accustomed to direct contact with the Imams (peace be upon them) until the time of the two Askari Imams (peace be upon them), who paved the way for the occultation of Imam Mahdi (peace be upon him) through their concealment from the eyes of the people for many periods despite their sacred presence. This process made the Shiites accustomed to the issue of not communicating directly and instead receiving guidance from ambassadors and agents. Whenever they needed something, they would go to the ambassadors, who in turn would contact the infallible Imam (peace be upon him). The period of the minor occultation and the system of the four ambassadors were thus designed to prepare the people for the great absence of the Imam (peace be upon him).

​

During the minor occultation, the companions of the Imams (peace be upon them) departed, and the generation following them remained accustomed to the system of ambassadors and agents. Consequently, Imam Mahdi (peace be upon him) designated general representatives, who were the authorities referred to in his signature: “As for the incidents that occur, refer in them to the narrators of our hadith, for they are my proof against you and I am God’s proof against them” (1).

​

Understanding the wisdom behind appointing ambassadors during the minor occultation helps us comprehend why they were not appointed during the major occultation. The purpose of appointing the ambassadors was to serve as a prelude to the major occultation, which requires an interruption and lack of direct communication with the Imam (peace be upon him).

​

Reference

  1. Kamal al-Din: 484.

The Life and Occultation of Imam Mahdi

Residence and Early Life
Most narrations about Imam Mahdi Muhammad bin Al-Hasan Al-Askari indicate that he resided in his father’s house in Surr Min Ra’a, the capital of the Abbasid Caliphate at that time. Those who saw him during his father’s life saw him there. Some narrations mention that he went out to pray over his father's body, who died and was buried in Samarra. It is also recorded that he met with the delegation from Qom, which was searching for the new Imam. He remained in the house for many years until Al-Mu’tadid’s forces raided him, forcing him to disappear into the basement. The Abbasid Caliph Al-Nasir Billah built a dome over this basement, which still exists today and is known as the Dome of the Occultation Crypt, next to the tomb of Imams Al-Hadi and Al-Askari in Samarra.

Sheikh Al-Mufid, in his book "Al-Irshad," recounts the story of a man named Ali bin Al-Hussein, who claimed to have visited Imam Mahdi in his house in Samarra and stayed with him for three days. Another story by Al-Hasan bin Al-Fadl tells of an encounter with Imam Mahdi, who sent him a bundle of dinars. Al-Mufid also narrates an incident involving Al-Hasan bin Abdul Hamid, who doubted one of Imam Mahdi’s agents, Hajiz bin Yazid, until he received confirmation from the Imam forbidding his doubt.

Duration of the Occultation
The length of the occultation varies according to different narrations. Initially, it was believed to be a matter of days, months, or years not exceeding the number of fingers on one’s hands, as mentioned by Al-Kulayni in "Al-Kafi" and Al-Tusi in "Al-Ghaybah." Some accounts suggest it would last about thirty or forty years.

Other narrations transmitted by Al-Numani in "The Occultation" indicated a very specific duration and highlighted the young age of Imam Mahdi when he assumed the Imamate. Al-Numani explained this by stating his young age at the time of becoming Imam. Al-Tusi narrates from Imam Al-Baqir that "the person in charge of this matter does not exceed forty."

Some accounts suggest his age may exceed one hundred and twenty. Al-Tusi, in "Al-Ghaybah," narrates from Abu Abdullah that "God extends lifespan to the one who did this matter just as He extended lifespan to Noah," responding to those confused about the length of the occultation and its departure from custom, emphasizing that it is permissible for God to break custom for some interest.

Al-Saduq and Al-Tusi also cite the absences of other figures like Musa bin Imran, Yusuf bin Yaqoub, Yunus bin Matta, the Companions of the Cave, the owner of the donkey, Noah, Salman the Persian, the Dajjal, Luqman bin Ad, and Rabi’ bin Daba’ and Ya’rab bin Qahtan, who were absent from their people for periods.

References

  1. Al-Kulayni, "Al-Kafi"

  2. Al-Tusi, "Al-Ghaybah"

  3. Al-Numani, "The Occultation"

  4. Sheikh Al-Mufid, "Al-Irshad"

  5. Mazal Al-Ansari, "Mazes in the City of Fog"

The View Attributed to Martyr Al-Sadr on the Major Occultation of Imam Mahdi

It has been attributed to Martyr Al-Sadr (may God have mercy on him) that the reason behind the major occultation of Imam Mahdi is the need for experience and integration, which can only be achieved by observing the rise and fall of successive civilizations. However, upon closer examination, it is evident that Al-Sadr did not fully adopt this view. Instead, he explained the reasoning behind such an answer as a means to refute the suspicions of opponents, lenient skeptics, and those questioning the unseen aspects of the Imam's absence.

​

Martyr Al-Sadr's Perspective

Martyr Al-Sadr (may God have mercy on him) emphasized that people often seek tangible, social explanations for the situation of the Imam's occultation, rather than accepting unseen answers. He stated:

​

 

"People do not want to hear an unseen answer; that is, they demand a social explanation for the situation in light of the tangible facts of the great change process itself."

​

The Imami Doctrine

Despite discussing this viewpoint, Al-Sadr remained clear that the issue is fundamentally related to the unseen and divinely ordained. The traditional Imami doctrine holds that the infallible Imam, peace be upon him, is endowed with complete knowledge and virtue from birth. This belief asserts that the Imam is the companion and justifier of the Qur’an, possessing knowledge of all that has been, is, and will be until the Day of Resurrection. Therefore, the idea that the Imam needs to integrate through the rise and fall of civilizations contradicts the foundational Imami belief in the infallibility and preordained knowledge of the Imam.

​

Conclusion

In conclusion, the view attributed to Martyr Al-Sadr regarding the necessity of the major occultation for gaining experience through the observation of civilizations is not his adopted stance. He provided this explanation primarily to address the social and tangible expectations of skeptics. The correct perspective, according to the Imami doctrine, recognizes the unseen and divinely ordained nature of the Imam's occultation, affirming his complete knowledge and virtue from birth.

​

References:

  • Martyr Al-Sadr: Explanation provided in response to skeptics, emphasizing social explanations.

  • Imami Doctrine: Emphasis on the unseen, divine knowledge, and virtue of the Imam from birth.

​

Source: An analysis based on the teachings and writings of Martyr Al-Sadr.

Imam Mahdi's Stay in Samarra During the Minor Occultation

Historical texts indicate that Imam Mahdi (peace be upon him) remained in Samarra for a period at the beginning of the minor occultation. During this time, Al-Omariyan received signatures issued by the Imam while they were in Baghdad. The method of delivering and receiving these signatures remains shrouded in mystery and secrecy. The ambassadors delivered money and messages they received to Imam Mahdi while he was in Samarra (1).

​

Special Agents and Meetings

The teachings and instructions from Imam Mahdi were extracted by some special agents in Samarra (2). Reports of meetings between the Imam and certain Islamic figures, such as Hajiz Al-Washa (3) and Abu Muhammad Al-Razi (4), support this. During this period, the authorities intensely pursued the Imam and his followers, suppressing the house of Imam Mahdi several times after the death of his father, Imam Al-Askari, by the Caliphs Al-Mu’tamid and Al-Mu’tadid (5).

​

Persecution by the Abbasid Authorities

Al-Rawandi narrates that Al-Mu'tadid sent three of his commanders to besiege the house of Imam Mahdi with orders to bring him the head of anyone found inside, which indicates that the Imam was in Samarra for the remaining nineteen years from the caliphate of Al-Mu’tadid until the beginning of the caliphate of Al-Mu’tadid in 279 AH (6).

​

Secrecy and Relocation to Baghdad

Imam Mahdi reduced many of his agents in Samarra and asked his companions to leave immediately to avoid raising suspicions and to participate in the embassy in Baghdad, which was calmer and more stable than Samarra. This move contributed to the secrecy of the Imam's work (7).

​

Ongoing Inspection Campaigns

Despite the measures taken, the authorities continued inspection campaigns of the Imam's house, feeling threatened by him. One notable incident involved a spy named Naseem storming the house of Imam Mahdi, only to be confronted by the Imam himself, holding a Tabarzine (axe) and defiantly asking what Naseem was doing in his house. Naseem retreated in fear, realizing that Jaafar's claim that the Imam had no children was false (8).

​

Distraction of the State

The state's preoccupation with the war against the owner of the Zanj and internal disturbances prevented it from capturing the Imam. All attempts by the authorities to arrest Imam Mahdi failed, and the Imam's presence continued to haunt and terrorize the regime.

​

References:

  1. End of article: Al-Mamaqani 1/241; and the Minor Occultation of Al-Sadr: 480.

  2. Bihar Al-Anwar: Al-Majlisi: 52/380.

  3. Al-Ghaybah: by Al-Tusi: 258.

  4. Al-Rawandi’s Abscesses and Wounds: 164.

  5. Abscesses and Wounds: by Al-Rawandi: 67.

  6. Abscesses and Wounds: 67.

  7. Al-Kharaijah wal-Jariyah: 67 and 164, Al-Ghaybah by Al-Tusi: 162.

The Emergence of Imam Mahdi and the Subsequent State

Prophecies of Imam Mahdi's Emergence
Muslim texts, both private and public, have widely discussed the emergence of a man from the family of the Prophet (may God bless him and his family) who will fill the earth with justice. This awaited figure is Imam Mahdi (peace be upon him). Several hadiths highlight this event:
 

  1. "If only a day remained in this world, God would send a man from my family who would fill the earth with equity and justice as it had been filled with injustice and oppression" (1).

  2. "By God, your Mahdi will disappear from you until the ignorant among you say: God has no need for the family of Muhammad. Then he will come like a piercing meteor and fill it with justice as it was filled with injustice" (2).

  3. "This is your companion after me and my successor over you, and he is the one who rises to whom necks extend in expectation. When the earth is filled with injustice and oppression, he will come out and fill it with equity and justice" (3).

  4. "The earth will be filled with oppression and hostility, and then a man from my family will come out until he fills it with equity and justice, just as it was filled with oppression and hostility" (4).
     

These texts collectively convey the promise of a savior who will restore justice to the world.

The Situation After Imam Mahdi
Once Imam Mahdi (peace be upon him) has fulfilled his mission, questions arise about what happens next. Several opinions exist regarding the period following his rule:
 

  1. The First Opinion: Imam Mahdi dies forty days before the Hour (Day of Judgment), leading to chaos and confusion. This is mentioned by Sheikh Al-Mufid in his book "Al-Irshad." However, this view conflicts with the Imami belief that the earth cannot be without a divine proof for even a single day, as stated by Imam Ali: “Yes, by God, God must have a proof on earth. If only a day of the world remained, God would prolong that day” (5).

  2. The Second Opinion: Twelve Mahdis will rule after Imam Mahdi, as indicated in some narrations. However, this opinion is not widely accepted and contradicts the well-known belief that there will be only twelve Imams until the Day of Resurrection. Al-Majlisi and Al-Hurr Al-Amili both discuss this in their works, emphasizing that the Imams are twelve and the twelfth is the seal of the guardians, Imams, and successors (6).

  3. The Third Opinion: Imams from Imam Mahdi's ancestors will return to life and rule after him, as indicated by various reports. Sheikh Al-Mufid narrates in "Al-Irshad" about Abdul Karim Al-Khathami who inquired about the duration of Imam Mahdi’s rule. He mentioned that Imam Mahdi’s days and nights will be prolonged, equating one year to ten years, making his rule last seventy years (7). Another narration states that Imam Hussein will emerge after the Qa’im, indicating a sequence of returns by righteous individuals.
     

The Doctrine of Return
The belief in the return (raj'a) is significant in Imami theology. It posits that certain individuals will return to life during the appearance of Imam Mahdi. Al-Majlisi documents around two hundred hadiths supporting this belief, narrated by more than forty trustworthy scholars. This concept is reinforced by Sayyid Al-Murtada, who stated that a group of Shiites will return to support Imam Mahdi and to witness the triumph of truth (8). Sheikh Al-Mufid also mentions this doctrine, highlighting that God will exalt a group of people and humiliate others during this period (9).

References:

  1. Bihar Al-Anwar, vol. 52, p. 390, 27 h, 212.

  2. Kamal al-Din, vol. 2, p. 341, b. 33, h. 22.

  3. Kamal al-Din, vol. 2, p. 431, b. 42, h. 8.

  4. Sahih Al-Jami’, Hadith No.: 5074.

  5. Sahih Abu Dawud, Hadith No.: 4282; Al-Tirmidhi, Hadith No.: 2231.

  6. Bihar Al-Anwar, vol. 53, p. 122.

  7. Messages of Al-Sharif Al-Murtada, vol. 1, p. 125.

  8. Early Articles, p. 78.

The Wisdom and Reasons Behind the Occultation of Imam Mahdi (peace be upon him)

The exploration of the wisdom behind the occultation of Imam Mahdi (peace be upon him) involves understanding the reasons and circumstances related to his concealment. This pursuit is not about unveiling divine secrets but about comprehending the aspects of occultation as they relate to human experience.

​

Understanding the Distinction Between Reason and Wisdom

The reasons for occultation can be differentiated from the wisdom behind it. For example, the reason for building a school is the engineer, while the wisdom behind the building is the purpose it serves. Similarly, Adam’s exit from Paradise was due to eating from the tree, but there is a broader wisdom behind that event. This distinction is crucial in understanding the occultation of Imam Mahdi.

​

Fear of Being Killed

One of the primary reasons for the occultation, as narrated by Al-Kulayni in "Al-Kafi" and Al-Saduq in "Ikmal al-Din," is the fear of being killed. This is supported by various narrations from Imam al-Sadiq (peace be upon him) indicating that the occultation was necessary due to the danger to the Imam’s life.

​

  • Sheikh Al-Mufid stated that Imam Hassan concealed his son's birth and affairs due to the difficult times and the Sultan's intense search for him. This was because the doctrine of the Imamate had spread, and people were waiting for him (1).

  • Al-Sayyid Al-Murtada emphasized that the Imam’s absence was due to fear of the oppressors, preventing him from managing what was entrusted to him. If something prevented him from fulfilling his duties, he would have to remain hidden (2).

  • Al-Tusi also highlighted fear as the primary reason for the occultation, stating that there was no other reason preventing the Imam from appearing except fear for his life. If it were not for this fear, the Imam would endure hardships for the sake of his mission (3).

​

The Unique Role of Imam Mahdi

The peculiarity pointed out by scholars about Imam Mahdi, as opposed to other Imams, is that he is the last Imam. Therefore, concealing him until he can fulfill his role is more important than his appearance and subsequent killing without achieving his goal.

​

Divine Secrets and Human Understanding

The narratives indicate that the occultation is a divine secret, not fully comprehensible to humans. Sheikh Al-Saduq narrated an account where it is stated that the occultation is a divine matter, a secret from God’s secrets, and an unseen event that will be understood only after the Imam’s appearance (4).

​

Similarly, Sheikh Al-Saduq narrated on the authority of Abdullah bin Al-Fadl Al-Hashemi, who mentioned that the wisdom behind the occultation is similar to the wisdom behind other divine actions that are not revealed until their time (5).

​

The Role of Ambassadors During Occultation

The period of the minor occultation involved the use of ambassadors to facilitate communication between the Imam and his followers. This system was essential to maintain the connection and ensure the smooth operation of the community’s affairs while the Imam was concealed.

​

Conclusion

The exploration of the reasons behind the occultation of Imam Mahdi reveals a complex interplay between immediate causes, such as fear for the Imam’s life, and the broader divine wisdom that remains largely unknown. This duality highlights the human quest to understand divine actions while accepting the limits of human knowledge.

​

References

  1. Al-Irshad - Sheikh Al-Mufid, vol. 2, p. 336.

  2. Al-Murtada’s Messages, vol. 2, p. 295.

  3. Al-Ghaiba, p. 329.

  4. Kamal al-Din wa Tamam al-Ni`ma, pp. 384-385.

  5. Kamal al-Din wa Tamam al-Ni`ma, pp. 481-482.

Response to Claims Regarding the Character of Imam Mahdi (peace be upon him)

There are claims from some Islamic writers suggesting that the Mahdi of the Shiites is depicted as a violent and oppressive figure, contrasting with the image of the Mahdi in Sunni traditions. This view is based on certain narrations found in Shiite texts. Here, we will examine these narrations and provide a comprehensive response.

​

Examination of Narrations and Claims

First Narration:

  • Source: Bihar Al-Anwar by Sheikh Al-Majlisi (vol. 52, p. 353, h. 109).

  • Narration: Zurara, on the authority of Abu Jaafar (peace be upon him), asked if the Mahdi would follow the path of Muhammad. Abu Jaafar replied that the Mahdi would act differently, emphasizing killing and not asking for repentance (1).

​

Second Narration:

  • Source: Bihar Al-Anwar (vol. 52, p. 353, h. 110).

  • Narration: Imam Al-Sadiq (peace be upon him) stated that the Mahdi would kill the loyal and finish off the wounded (2).

​

Third Narration:

  • Source: Al-Ula, on the authority of Muhammad.

  • Narration: Abu Jaafar (peace be upon him) mentioned that the Mahdi would start by killing the Quraysh and others, sparing no one (3).

 

Fourth Narration:

  • Source: Abu Basir, on the authority of Abu Abdullah (peace be upon him).

  • Narration: When the Mahdi emerges, there will be nothing between him and the Arabs and Quraysh except the sword (4).

  1. Fifth Narration:

    • Source: Al-Ghaybah by Al-Numani (6).

    • Narration: Abu Al-Jaroud, on the authority of Al-Qasim Ibn Al-Walid Al-Hamdani, mentioned that the Mahdi would give nothing but the sword as a means of rebellion (5).

​

Evaluation of Narrations

Weak Chains of Transmission:

  • Some of these narrations are considered weak due to their chain of transmission. For example, narrations involving Muhammad ibn Ali al-Kufi (Abu Samina), who is known to be unreliable, corrupt in belief, and famous for lying (7). Other narrators like Al-Hasan ibn Ali Ibn Abi Hamza Al-Bataini and Abu Al-Jaroud are also known for their weak credibility (8, 9, 10, 11).

​

Contradictory Narrations:

  • Other narrations depict the Mahdi's state as one of mercy and justice. For instance, Imam Ali (peace be upon him) stated that the Mahdi would take a pledge from his companions not to harm Muslims, destroy homes, or strike anyone except with due rights (12). This contrasts with the previously mentioned narrations, indicating a different approach.

​

Historical Context:

  • The narrations need to be understood within their historical context. The intense fighting described in some narrations might be symbolic or specific to certain situations of intense opposition and resistance to establish justice.

 

Defensive Nature:

  • Some narrations clarify that the fighting led by the Mahdi (peace be upon him) is defensive rather than offensive. For example, Imam al-Baqir (peace be upon him) described fighting against specific groups like the Nawasib, who are vehemently opposed to the Mahdi (15, 16).

 

Radical Cleansing:

  • Establishing complete justice on earth requires uprooting deep-seated injustice, which can be a long and harsh process. This aligns with Quranic verses that describe the necessity of fighting against oppression to establish justice (At-Tawbah: 14, 5; Al-Anfal: 39; At-Tawbah: 123).

 

Conclusion

The Shiite perspective on the Mahdi is not one-dimensional. While some narrations describe harsh actions, they are either weak in transmission, taken out of context, or symbolic. The broader context shows the Mahdi as a figure of justice and mercy, aiming to establish a state of equity and compassion.

​

References

  1. Bihar Al-Anwar, vol. 52, p. 353, h. 109.

  2. Bihar Al-Anwar, vol. 52, p. 353, h. 110.

  3. Al-Ghaybah by Al-Numani: 236 and 237 / Chapter 13 / H 14.

  4. Al-Ghaybah by Al-Numani: 238 / Chapter 13 / H 18.

  5. Al-Ghaybah by Al-Numani: 234 / Chapter 13 / H 11.

  6. Men of the Negus: 332/No. 894.

  7. See: Al-Fahrist / Al-Tusi: 337 / No. 618; Rijal Ibn Dawud: 274/No. 468.

  8. See: Rijal al-Najashi: 36/No. 73; Ikhtiyar Ma’rifat al-Rijal 2: 827/No. 1042.

  9. See: Mustadrakat Ilm Rijal al-Hadith by Sheikh Ali al-Namazi 3: 67/No. 4069.

  10. See: Dictionary of Imam Mahdi, peace be upon him, 3: 95 / H. 639.

  11. Kitab al-Fitan by al-Marwazi: 217.

  12. Bihar al-Anwar 53:9, from Mukhtasar Basa’ir al-Darajat: 185.

  13. Evidence of the Imamate: 455 and 456/h (435/39).

  14. Mukhtasar Al-Basa’ir: 190.

The Signature Announcing the End of the Minor Occultation and the Beginning of the Major Occultation

Imam Mahdi (may God hasten his return) issued a significant signature to his ambassador Al-Samri, marking the end of the minor occultation and the beginning of the major occultation. The signature, as narrated by Al-Tusi (may God have mercy on him), is a pivotal document in Shiite thought and tradition.

​

The Signature

Al-Tusi narrates:

​

"I was in the city of Al-Salam in the year in which Sheikh Abu Al-Hasan Ali bin Muhammad Al-Samari (may God sanctify his soul) died. A few days before his death, he presented to the people a signature, which I copied:

​

‘In the name of God, the Most Gracious, the Most Merciful. O Ali bin Muhammad Al-Samari, may God magnify the reward of your brothers concerning you. You will die within six days. Gather your affairs and do not recommend anyone to succeed you after your death. The major occultation has begun, and there will be no appearance except with God's permission after a long time, the hardness of hearts, and the earth being filled with injustice. My Shiites will come forward claiming to have seen me. Whoever claims to have seen me before the emergence of the Sufyani and the cry is a liar and a deceiver. There is no power nor strength except in God, the Most High, the Great.’

​

He said: We copied this signature and left him. On the sixth day, we returned to him while he was on his deathbed. He was asked: Who is your successor after you? He said: God has a matter that He will accomplish, and he passed away. This was the last word heard from him, may God be pleased with him." (1)

​

Discussion of the Signature

Authenticity and Chain of Transmission

​

The hadith is technically correct, as it was narrated through reliable chains:

​

  1. Al-Samri, the ambassador of Imam Mahdi (may God hasten his return).

  2. Sheikh Al-Saduq Muhammad bin Ali bin Babawayh Al-Qummi.

  3. Abu Muhammad Al-Hasan bin Ahmed Al-Mukhtab.

​

These narrators are trusted and well-regarded in Shiite scholarship, making the hadith credible.

​

Narration by Al-Tusi:

  • Al-Tusi narrates the hadith in "Al-Ghaybah," and Al-Saduq also mentions it in "Kamal al-Din wa Tamam al-Ni'ma" (4). The consistency across multiple sources supports its authenticity.

Corrections in Names:

  • Some discrepancies in names, such as "Al-Hasan ibn Ahmad" versus "Ahmad ibn Al-Hasan," appear due to copyist errors. Al-Nuri Al-Tabarsi confirms this in "Jannat Al-Ma’wi" (5).

​

Meaning and Implications

End of the Minor Occultation:

  • The signature explicitly states that the minor occultation has ended, marking the beginning of the major occultation. This signifies a complete cessation of direct representation by specific individuals.

 

Nature of Future Claims:

  • The signature warns against anyone claiming to have seen the Imam before the emergence of the Sufyani and the cry, labeling such claims as false. This reinforces the importance of relying on established Shiite authority and teachings during the major occultation.

 

Historical Verification:

  • The prediction of Al-Samri’s death within six days, which occurred as stated, is a powerful validation of the Imam’s knowledge and authority.

  1. No Successor Named:

    • Al-Samri was instructed not to appoint a successor, emphasizing the end of the minor occultation's structure of representation.

​

The Wisdom Behind the Signature

Continuity of Guidance:

  • The major occultation necessitates reliance on the scholarly and spiritual guidance of the narrators of hadith, as indicated in the signature. This preserves the continuity of religious leadership and prevents chaos.

 

Preparation for Hard Times:

  • The signature prepares the Shiite community for a prolonged period of hardship, injustice, and testing, reinforcing the need for strong faith and patience.

 

Protection Against False Claims:

  • By declaring that any claim of seeing the Imam before specific eschatological events is false, the signature protects the community from deceit and maintains doctrinal integrity.

​

Conclusion

The signature issued by Imam Mahdi (may God hasten his return) to Al-Samri is a cornerstone document in Shiite eschatology, marking the transition from the minor to the major occultation. Its authenticity is well-supported by reliable chains of transmission, and its content provides crucial guidance and reassurance to the Shiite community. The signature emphasizes the need for patience, faith, and adherence to established religious authority during the Imam's absence.

​

References

  1. Al-Ghaybah by Al-Tusi (p. 395 / h. 365); Kamal Al-Din by Al-Saduq (p. 516 / Chapter 45 / H. 44).

  2. Majma’ al-Rijal (vol. 2/p. 98, and vol. 7/pp. 190 and 191).

  3. Al-Ghaybah by Al-Tusi (p. 395 / H. 365).

  4. Kamal Al-Din (p. 516 / Chapter 45 / H. 44).

  5. Jannat Al-Ma’wi (p. 159).

  6. Majma’ al-Rijal (vol. 7/pp. 190 and 191).

  7. Ihtijaj by Al-Tabarsi (Part 1/Page 4).

  8. Al-Kafi (vol. 1/p. 68/Chapter Differences in Hadith/H. 10).

  9. History of the Minor Occultation (p. 641 and 642).

  10. Bihar Al-Anwar (vol. 52 / p. 151 / tail of hadith 1).

  11. The benefits mentioned in Al-Bahar (vol. 53/pp. 318-325) are from the book “The Garden of Shelter” (pp. 159-166), so be careful.

  12. History of the Minor Occultation (vol. 1/pp. 634-639).

Similarities Between Imam Mahdi (Peace Be Upon Him) and Previous Prophets

The issue of Imam Mahdi (peace be upon him) shares many similarities with the issues faced by previous prophets (peace be upon them), as evidenced by various narrations. One of the key similarities is the concept of occultation and concealment from view. This resemblance helps to counter any doubts regarding the occultation of Imam Mahdi (peace be upon him) by showing that similar events occurred with the prophets and righteous individuals in past eras. When we establish that these Sunnahs (traditions) applied to prophets and righteous people, it becomes less surprising that they also apply to Imam Mahdi (peace be upon him).

​

Narrations Indicating His Resemblance to the Prophets of God

​

The First Narration:

Sa'eed bin Jubayr narrates that he heard the master of worshipers, Ali bin Al-Hussein (peace be upon him), say:

"In the Qa’im among us are the traditions of the prophets: a tradition from our father Adam (peace be upon him), a tradition from Noah, a tradition from Abraham, a tradition from Moses, a tradition from Jesus, a tradition from Job, and a tradition from Muhammad (may God’s prayers be upon them)."

​

  • As for Adam and Noah, it is longevity.

  • As for Abraham, it is the concealment of birth and isolation from people.

  • As for Moses, it is fear and occultation.

  • As for Jesus, it is people’s disagreement about him.

  • As for Job, it is relief after calamity.

  • As for Muhammad (may God bless him and his family and grant them peace), it is going out with the sword." (1)

​

The Second Narration:

Muhammad ibn Muslim al-Thaqafi al-Tahan narrates that he entered upon Abu Ja'far Muhammad ibn Ali al-Baqir (peace be upon him) intending to ask him about the Qa’im from the family of Muhammad (may God’s prayers and peace be upon him and his family). Before he could ask, Abu Ja'far said:

​

"O Muhammad ibn Muslim, in the Qa’im of the family of Muhammad (may God’s prayers and peace be upon him and his family) there are similarities with five messengers: Yunus, Joseph bin Jacob, Moses, Jesus, and Muhammad (may God’s prayers be upon them)."

​

  • As for his resemblance to Yunus, he returned from his absence as a young man after old age.

  • As for his resemblance to Joseph bin Jacob (peace be upon him), it is the absence from his elite and the common people, his disappearance from his brothers, and the confusion of his affairs with his father Jacob (peace be upon him), despite the close distance between him and his father, his family, and his Shiites.

  • As for his resemblance to Moses (peace be upon him), it is his constant fear, his long absence, the concealment of his birth, and the fatigue of his Shiites after him from the harm and humiliation they suffered until God (the Almighty) permitted his appearance and victory and supported him against his enemy.

  • As for his resemblance to Jesus (peace be upon him), those who disagreed about him differed to the point that a group of them said: He was not born, a group said: He died, and a group said: He was killed and crucified.

  • As for his resemblance to his grandfather, the Chosen One (may God’s prayers and peace be upon him and his family), he went out with the sword and was killed by the enemies of God and the enemies of His Messenger (may God’s prayers and peace be upon him and his family), the tyrants and the transgressors, and that he was victorious by the sword and terror, and that his banner would not be returned." (2)

​

Sources:

  1. Kamal al-Din: 321 and 322/ Chapter 31/ H. 3.

  2. Kamal al-Din: 327 and 328/ Chapter 32/ H7.

The Concept of Meeting the Imam and Annihilation in Mysticism

Meeting the Imam (peace be upon him) is equated to meeting God because the Imam is considered a manifestation of God. Thus, encountering the Imam signifies encountering God Almighty. This is viewed as an encounter of annihilation rather than a relational connection, differing fundamentally from philosophical terminology.

​

Understanding Annihilation vs. Relational Relationships

To clarify the concept, let's use an analogy. When honey is mixed into a cup of milk, the milk and honey represent a relational relationship. You can still perceive both milk and honey distinctly when you drink it. This indicates two separate existences linked together.

​

In contrast, when gold is melted with another metal and forms a single substance, it exemplifies an annihilation relationship. Here, you perceive only one unified substance, not two distinct entities. This concept of annihilation also applies to both external and mental existences. For instance, naming a child "Dhargham" initially creates a relational link between the name and the child. However, over time, as you become accustomed to the name, the name and the child become one in your perception, illustrating an annihilation relationship.

​

Similarly, our encounter with God should be an encounter of annihilation, where we perceive only God's presence and not our own existence. The Holy Qur’an describes this annihilation relationship in verses such as:

​

  • “Indeed, those who pledge allegiance to you pledge allegiance to God, but God’s hand is above their hands” (Al-Fath: 10).

  • “Do they not know that it is God who accepts the repentance of His servants and takes alms?” (At-Tawbah: 104).

  • “Never will their flesh or their blood reach God, but piety from you will reach Him” (Al-Hajj: 37).

​

The Annihilation Encounter in Spiritual Practice

Imam Hussein (peace be upon him) articulates this in the supplication of the Day of Arafah, emphasizing that God is never absent and does not require evidence to point to Him. The essence of the encounter with God is to reach a state where one does not feel their own existence but only the presence of God.

​

The Desire of the Imam to Meet Us

Mystical scholars differentiate between a human encounter and an honorable encounter. An honorable encounter means that the Imam shows his favor and countenance to the individual. However, the Imam desires to meet people who are worthy of his companionship and can bring joy to his heart.

​

The Imam seeks a relationship that goes beyond mere encounters and is characterized by annihilation, where the individual’s existence merges with the Imam’s. This means that the person becomes worthy of the Imam's companionship by aligning their actions and spirit with the Imam’s teachings and presence.

​

In the supplication: "O God, show me the good countenance and praiseworthy forelock, and make my eyes shine with a look from me at him and hasten his relief," the desire for the Imam’s favor is expressed. But for a deeper, more meaningful connection, the individual must strive to become worthy of the Imam’s presence.

​

The Call for Worthiness

The Imam wants to meet individuals who are purified and worthy of his presence. This involves transcending sins and transgressions, aligning oneself with the Imam’s mission, and becoming a source of joy and humanity. The relationship must evolve from a simple connection to a profound unity where the individual’s existence is fused with the Imam’s purpose and essence.

​

Thus, the true meeting with the Imam is not merely about a physical encounter but about reaching a state of spiritual annihilation where one feels only the presence of the Imam and, through him, the presence of God.

​

References:

  • Al-Fath: 10

  • At-Tawbah: 104

  • Al-Hajj: 37

​

The concept discussed is rooted in Islamic mysticism and the teachings of the Imams, reflecting a deeper spiritual understanding of encountering divinity through the Imam.

The Duration of Imam Mahdi’s Rule

The narrations about the duration of Imam Mahdi’s (may God Almighty hasten his appearance) rule vary widely. Some hadiths mention that his reign will last for seven years, others for nine or ten years, while still others state periods of thirty, forty, or even three hundred and nine years. However, the most commonly cited duration is nineteen years and some months.

​

Seven to Ten Years:

  • Abu Saeed Al-Khudri reported that the Messenger of God (may God’s prayers and peace be upon him and his family) said: “The Mahdi will rule the people for seven (or nine) or ten years. The people of Kufa will be happiest with him” (1).

​

Seven Years with Extended Days and Nights:

  • Imam Al-Sadiq (peace be upon him) was asked about the duration of the Mahdi’s rule. He said: “Seven years, the days and nights will lengthen until one year of his years becomes one of your years, so the duration of his reign will be seventy years of these years of yours. And when the Resurrection comes, it will rain upon the people the Jumada al-Akhirah and the ten days of Rajab, rain the likes of which the creatures have never seen, and with it God Almighty will cause the flesh of the believers to grow and their bodies in their graves, and it is as if I see them coming from the front of a tent, shaking off the dirt from their hair” (2).

​

Thirty or Forty Years:

  • Al-Haytham bin Abdul Rahman, quoting Ali (peace be upon him), said: “The Mahdi will rule the people for thirty or forty years” (3).

​

Three Hundred and Nine Years:

  • Imam Al-Sadiq (peace be upon him) stated: “The Qa’im will reign for three hundred years and add nine, just as the People of the Cave remained in their cave. He will fill the earth with justice and justice as it was filled with oppression and oppression...” (4).

 

Nineteen Years and Months:

  • The most famous narrations assert that Imam Mahdi (peace be upon him) will rule for nineteen years and months. Abdullah bin Abi Yafour reported that Abu Abdullah (peace be upon him) said: “The Qaim will reign for nineteen years and months” (5).

 

Various Narrations:

  • Multiple sources narrate the duration of Imam Mahdi’s rule, sometimes citing differing lengths. For instance, Abu Sulaiman Ahmad bin Hudha Al-Bahili reported a narration dating back to 273 AH, mentioning that Imam Mahdi will reign for nineteen years and months (6).

  • Another narration by Jabir bin Yazid al-Ja’fi quotes Abu Ja’far Muhammad bin Ali (peace be upon him) saying: “By God, a man from among us, the Ahl al-Bayt, will reign for three hundred and thirteen years, or more, for nine” (7).

​

These narrations highlight the diversity in the reported lengths of Imam Mahdi’s rule, with the most frequent claim being a reign of nineteen years and some months.

​

References:

  1. Ghayat Al-Maram by Al-Bahrani, p. 117, edited by Mr. Ali Ashour.

  2. Explanation of the Realization of Rights by one’s master, vol. 29, p. 492.

  3. Al-Fitan by Naeem Al-Marouzi, p. 234.

  4. Mikael Al-Makarim, vol. 1, p. 130.

  5. Al-Ghaybah by Al-Numani, p. 353.

  6. Al-Ghaybah by Al-Numani, p. 353.

  7. Al-Ghaybah by Al-Numani, p. 354.

  8. Al-Ghaybah by Al-Numani, p. 354.

The Nature of Imam Mahdi’s Occultation

The occultation of the Twelfth Imam (peace be upon him) is understood as his absence from the senses and the lack of knowledge regarding his location. The nature of this occultation varies based on the time period. We can categorize it into three distinct periods:

​

The Early Period of Occultation:

  • This period spans either from his birth to the beginning of the Great Occultation or from the death of his father to the Great Occultation. During this time, the Imam was absent from the majority of people but known to a select few. His father (peace be upon him) presented him to some companions, indicating his presence and identity to them. However, to the general public, he was absent in both person and identity.

  • For ambassadors, he sometimes appeared in person and identity, while for others, he remained absent.

​

The Period of Complete Absence:

  • During this period, the Imam’s absence is characterized by both his person and his identity being unknown. Sheikh Al-Kulayni narrated on the authority of Jaafar bin Muhammad Ibn Faddal, who reported that Al-Rayyan ibn Al-Salt heard Abu Al-Hasan Al-Rida (peace be upon him) say: “His body is not seen, and his name is not given” (1).

  • Sheikh Al-Saduq narrated on the authority of Abu Hashim Dawud bin Al-Qasim Al-Jaafari, who heard Abu Al-Hasan, the owner of the military (peace be upon him), say: “The successor after me is my son Al-Hasan, so how will you be with the successor after the successor?” Abu Hashim asked, “Why?” The Imam replied, “Because you do not see his person, and it is not permissible for you to mention him by his name.” Abu Hashim then asked, “How should we mention him?” The Imam replied, “Say: The proof from the family of Muhammad” (2).

  • Another narration by Sheikh Al-Saduq mentions that Muhammad bin Othman Al-Amri said: “By God, the author of this matter attends the season every year and sees the people and knows them, and they see him but do not know him” (3). This suggests that while his person and body might be present, his identity remains unknown.

 

The Period Before Public Appearance:

  • This period is characterized by the Imam’s movement from Medina to Mecca, gathering his loyal companions. Sheikh Al-Numani narrated on the authority of Imam Al-Baqir (peace be upon him): “O Jabir, stay on the ground and do not move a hand or a foot until you see signs that I will mention to you if you realize them: ...And the Sufyani sends an army to Kufa, and their number is seventy thousand, and they attack the people of Kufa with killing, crucifixion, and captivity. And while they are like that, banners from Khurasan come rapidly, and with them is a group of Al-Qaim’s companions. Then a man who is loyal to the people of Kufa emerges in a weak state, and the commander of the Sufyani army kills him between Al-Hira and Kufa. The Sufyani sends a group to Medina, and the Mahdi flees from it to Mecca. The commander of the Sufyani army is informed that the Mahdi has departed to Mecca. He sends an army in pursuit of him, but it does not catch him until he enters Mecca in fear, observing the Sunnah of Musa bin Imran (peace be upon him)....” (4).

​

References:

  1. Al-Kafi, vol. 1, p. 333, chapter on the prohibition of names, vol. 3.

  2. Kamal Al-Din, p. 381, Chapter 37, H5.

  3. Kamal Al-Din, p. 440, Chapter 43, H8.

  4. Al-Ghaybah by Al-Numani, pp. 288-289, Chapter 14, H67.

The Period of Absence and Its Benefits

The period of the Great Occultation of Imam Mahdi (may God hasten his return) differs significantly from the period of his presence, necessitating a redistribution of duties and the renewal of responsibilities. This period raises questions about the nature of the benefits derived from his blessed presence during the Great Occultation and the duties of those who are assigned to him.

​

How Can We Benefit from Him While He Is Absent?

The Messenger of God (may God’s prayers and peace be upon him and his family) answered this by saying:

 

“They are illuminated by his light and benefit from his guardianship during his absence, just as people benefit from the sun even if it is covered by clouds...” (1).

​

Similarly, Imam Al-Sadiq (peace be upon him) said:

 

“Just as they benefit from the sun when the clouds cover it” (2).

​

In his famous signature to Ishaq bin Yaqoub, Imam Mahdi (may God hasten his return) stated:

 

“As for the way to benefit from me during my absence, it is like benefiting from the sun when the clouds disappear from sight...” (3).

The Benefits of Imam Mahdi's Presence During the Great Occultation

​

1. His Presence is Necessary for Knowing and Worshipping God Almighty: In several narrations, including one from Abu Ja`far al-Baqir (peace be upon him):

 

“Only those of us who know God and know His Imam from among the People of the House know and worship God, and whoever does not know God (Glory be to Him) and [does not] know the Imam among us, the People of the House, only knows Him and worships other than God. Thus, God is misguided” (4).

​

2. His Knowledge is a Condition for Accepting Work: The acceptance of deeds is dependent on the knowledge of the Imam (peace be upon him). Abu Abdullah (peace be upon him) explained:

 

“We, by God, are the Most Beautiful Names by which God does not accept any deed from His servants except with our knowledge” (5).

​

3. The Presence of the Imam to Know Truth from Falsehood: Abu Basir narrated on the authority of one of them (peace be upon them):

 

“God did not leave the earth without a knower, and had it not been for that, truth would not have been known from falsehood” (6).

​

4. His Presence in Knowing What is Permissible and What is Forbidden: Abu Abdullah (peace be upon him) said:

 

“The earth does not cease to exist unless God has a proof therein. He knows what is permissible and what is forbidden, and calls people to the path of God” (7).

​

5. His Presence to Protect the Sharia from Addition or Subtraction: Abu Abdullah (peace be upon him) stated:

 

“The earth is not empty unless there is an imam in it, so that if the believers add anything, He will restore it to them, and if they lack anything, He will complete it for them” (8).

​

6. His Presence to Bear Witness to People’s Actions: Al-Kulayni narrated on the authority of Abu Jaafar (peace be upon him):

 

“...And we are the witnesses over the people, so whoever speaks the truth on the Day of Resurrection, we will confirm him. And whoever denies it, We will deny him” (9).

​

7. His Presence Due to the Necessity of Familiarity with the Holy Qur’an at All Times: The Commander of the Faithful (peace be upon him) said:

 

“...and He made us with the Qur’an and He made the Qur’an with us. We will not separate from it and it will not separate from us” (10).

​

8. His Presence to Guide People: Abu Abdullah (peace be upon him) stated:

 

“... every imam is a guide for the generation that is among them” (11).

​

9. Holding the Heavens and the Earth with the Imam, and Through Him Rain Descends and Mercy is Spread: Imam al-Rida (peace be upon him) said:

 

“We are God’s proofs in His creation, His successors in His servants, and His secretaries. We are the word of piety and the most trustworthy handhold. We are God’s martyrs and signs in His wilderness. Through us God keeps the heavens and the earth from passing, and through us He sends down rain and spreads mercy. The earth is not devoid of any of us standing, whether visible or hidden, and if it were empty one day without a proof, it would be filled with its people just as the sea is filled with its people” (13).

​

10. His Presence for the Sake of Providing Sustenance: Abu Abdullah (peace be upon him) said:

 

“... Through us, trees bore fruit, fruits blossomed, and rivers flowed, and through us rain descends from the sky, and the grass of the earth grows, and through our worship, God is worshipped, and had it not been for us, God would not have been worshipped” (14).

​

11. His Presence in Order to Ward Off Calamity and Bring Forth Blessings: Abu Muhammad al-Hasan ibn Ali (peace be upon him) said:

 

“...O Ahmad ibn Ishaq, God, Blessed and Most High, has not left the earth since the creation of Adam (peace be upon him), and He will not leave it until the Hour arises of God’s proof over His creation, through which He will repel calamity. On behalf of the people of the earth, and with it He sends down rain, and with it He brings forth the blessings of the earth...” (15).

​

12. His Presence in Order to Answer Prayers: Abu Jaafar (peace be upon him), on the authority of the Messenger of God (may God’s prayers and peace be upon him and his family), in his conversation with the Commander of the Faithful (peace be upon him), said:

 

“...he said: The Imams are from your progeny..., and through them their supplications are answered, and through them God averts calamity from them. And through them mercy descends from heaven, and this is the first of them - and he gestured with his hand to Al-Hasan (peace be upon him), then he gestured with his hand to Al-Hussein (peace be upon him) -, then he said (peace be upon him): The Imams are from his descendants” (16).

​

Conclusion

It is evident that the presence of Imam Mahdi (may God hasten his appearance) has numerous significant benefits even during his Great Occultation. These benefits are not limited to his physical presence but extend to his spiritual and guiding influence. This presence is essential for knowing and worshipping God, ensuring the acceptance of deeds, distinguishing truth from falsehood, knowing what is permissible and forbidden, protecting the Sharia, bearing witness to people’s actions, guiding people, providing sustenance, warding off calamity, and answering prayers. The benefits of his presence are manifold and crucial for the spiritual and temporal well-being of the believers.

​

References:

  1. Kamal al-Din, p. 253, Chapter 23, Chapter 3.

  2. Kamal Al-Din, p. 207, Chapter 21, H. 22.

  3. Kamal Al-Din, pp. 483-485, Chapter 45, H4.

  4. Al-Kafi, vol. 1, p. 181, chapter on knowing the imam and responding to him, no. 4.

  5. Al-Kafi, vol. 1, pp. 143-144, Chapter on Anecdotes, No. 4.

  6. Al-Kafi, vol. 1, p. 178, chapter that the earth is not devoid of proof, h. 5.

  7. Al-Kafi, vol. 1, p. 178, chapter that the land is not devoid of proof, h. 3.

  8. Al-Kafi, vol. 1, p. 178, chapter that the earth is not devoid of proof, h. 2.

  9. Al-Kafi, vol. 1, p. 191, chapter that the Imams are witnesses of God (Glory be to Him) over His creation, H. 4.

  10. Al-Kafi, Part 1, p. 191, Chapter: The Imams are witnesses of God (Glory be to Him) over His creation, H. 5.

  11. Al-Kafi, vol. 1, p. 191, chapter that the Imams (peace be upon them) are the guides, no. 1.

  12. Al-Kafi, Part 1, pp. 191-192, Chapter: The Imams (peace be upon them) are the guides, Part 2.

  13. Kamal Al-Din, p. 202-203, Chapter 21, H6.

  14. Al-Kafi, vol. 1, p. 144, Chapter on Anecdotes, No. 5.

  15. Kamal Al-Din, p. 384, Chapter 38, H1.

  16. Kamal Al-Din, p. 206-207, Chapter 21, H. 21.

bottom of page