Imam Mahdi (A)'s occultation is a divine grace

Believing in the absence of the twelfth Holy Imam Mahdi (A) is such an important and essential Shiite principle, that if a person casts doubt on it he will not be considered as a Shiite. The occultation of Imam Mahdi (A) took place following the martyrdom of his father, Imam Hasan Askari (A), the eleventh infallible Imam of Imamiyah Shiites.  According to Shiite teachings, Imam Mahdi (A) is from the descendants of Prophet Mohammad (S) who was born and is alive but he lives hidden from the eyes of people.

Since some of the Sunni scholars have challenged this Shiite doctrine in their works saying that this occultation is of no use, and an absent Imam is of no benefit to his followers; many Shiite scholars have responded decisively and comprehensively to their spurious arguments throughout the Islamic history. In this article we are going to briefly deal with some of the questions and answers regarding the occultation of the twelfth infallible imam (A). It is going to be explained that Imamate itself is a divine position due to this Imam Mahdi (A)'s occultation is divine issue and also a divine grace.

The main criticism raised by some of the Sunni scholars such as IbnTaymiyya and Sa'ad al-Din Taftazani is that since Mahdi is absent and not available it is impossible to benefit from him. [1] But, it must be taken into consideration that imam Mahdi (A) has been appointed by God and his apostle; hence, he went into occultation according to Allah's will. If his Imamate had been of no use, due to the occultation, then it would have been unreasonable for God to choose him as an absent Imam, whereas God would never do such a thing.

Jabir bin Abdullah Ansari one of the companions of the Holy prophet quoted the Holy Prophet (A) saying that when the verse 59 of chapter 4 was revealed, I asked the Prophet (S), O Messenger of Allah! We know Allah and His Messenger but we do not know 'those in authorities' whose obedience is equal to your obedience. Who are they? The Holy Prophet (S) said:

"O Jabir, they are my successors and leaders of Muslims after me. The first of them is `Ali ibn Abi-Talib, then Hasan and Husayn, … and finally the one who has my name and will be Allah’s authority (hujjatallah) on the earth, the son of Hassan, the same Imam whom Allah has appointed to conquer the east and west, the same Imam will be hidden from the eyes of the Shiites and his friends. At that time, no one will be firm in his belief in his Imamate unless those whom Allah has purified their hearts for faith.

Jabirs says: O Messenger of Allah! Can his Shias benefit from him during his occultation? The Prophet said: Yes. By Allah who appointed me as a Messenger they will benefit from the rays of the light of his imamate during his occultation. [He will be useful during his occultation] just as the sun hidden behind the clouds is useful for people. [2]

In another tradition, Imam Sadiq (A) narrates from his forefathers from the Holy Prophet (S) who says: His occultation will last as long as people will become perplexed and as a result abandon their religion. It is under such circumstances that he will appear just like a meteor, eliminating all the darkness at once. [3]

But a question may arise here as to why the twelfth Imam is absent and what is the main reason behind his occultation? In a narration from the Holy Prophet (S) its reason is stated saying that “He will go into hiding in order to distinguish those who are misguided (from others). (His occultation will last so long that) ignorant people will say that there is no need for Prophet's household.” [4]

In the aforementioned traditions from the Holy prophet (P) it is said that Imam Mahdi’s absence is a kind of criterion for measuring how Muslims follow the Imam of the time, and for assessing their faith. So it shows that Imam Mahdi (A)’s occultation is a kind of divine grace according to which a real Muslim can measure his or her belief and faith.

Notes:
[1]Ayatollah Sayyid Ali Husaini Milani, The Promised Savior, An inquiry into the imamate of Imam Mahdi (as) from the viewpoint of Muslim thinkers, Translated by: Dr. Sayyid  Abur Rauf Afzali, Islamic Truths Center, p 61.
[2] Sheikh Saduq, Kamal al-Din waTamam al-Ni'ama, Tehran, MaktabaSaduq, 1390 AH, v1, p. 253.
[3] Sheikh Saduq, Kamal al-Din waTamam al-Ni'ama, Tehran, MaktabaSaduq, 1390 AH, vol. 1, p. 287.
[4] Abu Abdullah Muhammad bin Ibrahim bin Ja'afar Nu'amani, al-Ghayba, Qom, Manshrat Anwar al-Huda, 1422 AH, p. 140.