There is no reason for delay in his reappearance, except danger to his life, which is an obstacle in his reappearance. Its proof is that if there had been some other cause, his remaining in occultation would not have been correct and it is because of this that His Eminence had to bear different kinds of problems and hardships. That is why the ranks and levels of recognition of the Imams of guidance and the divine prophets are very great and lofty; due to which they bear even the great difficulties and hardships for the sake of Almighty Allah.

If it is said: Why the Almighty Allah did not prevent his killing with the help of angels and other unseen means?

The reply is that the prevention of his killing by the Almighty Allah is of two kinds: One is that this obstacle should either be in negation of religious duties or not opposed to it. And that obstacle, which is not opposed to religious duties, is that opposition to Imam (‘a) should be prohibited; his obedience and following should be ordered and help should be rendered to him and to say that it is obligatory for people to obey him. All these commands and prohibitions are also issued by Almighty Allah, but becoming an obstacle by Allah for one who intends to kill the Imam is opposed to religious duties and logical contradictions appear in it. It is so, because religious duties are aimed al earning divine rewards, but Allah’s being an obstacle is opposed to this and on many occasions, compulsive prevention by the Almighty Allah may have some evil for the people, which in fact cannot be expected from Allah.

One of our senior scholars said that the instance of malaise in the reappearance of the Imam and the instance of exigency in his occultation is not impossible and improbable; on the contrary it is very much possible. But this statement is not correct, because from this statement, the obligatoriness of messengership would become invalid [that is if this is accepted, it would be right to say that the sending of prophets is not right]. In the same way, the result of accepting this statement would be that messengership and prophethood is a divine grace, but it can be changed depending on circumstances. [That it is possible for prophethood to be necessary at a time and unnecessary at another; whereas prophethood and messengership is necessary and obligatory at all times.] However, becoming an obstacle of the Almighty Allah between the Imam and people as we have mentioned [that is through occultation of the Imam] there is no problem in it and it is also not impossible, that it should be said that there is an evil in this occultation, but from this occultation the obligatoriness of appointment of the Imamate does not end and it is also not in contradiction to Imamate.

If it is said: But is it not true that the forefathers of the Imam were alive and visible to people and despite this there was risk to their lives, but the circumstances of that time were not that people should have not access to them.

We would reply: The circumstances of the forefathers of Imam al-Mahdi (aj) were different, because they acted according to dissimulation (Taqiyyah) with the rulers of their times and acted with them in such a way that even the rulers knew that they would not stage an uprising and the Holy Imams (‘a) also did not see any exigency in staging an uprising. On the contrary, the circumstances of the lives of the Holy Imams (‘a) show that these personages were also in anticipation of the Mahdi and those who had faith in their Imamate also did not cause any loss to the regimes of their times [it was so, because the Holy Imams (‘a) were not commanded to stage an uprising].

But the matter of Imam al-Mahdi (aj) is not like this. It is so, because it is known from the circumstances of the Imam that he would stage an armed uprising and finish off the tyrant regimes from the world and subdue all the tyrant rulers and wave the standard of justice and equity on the whole world and destroy injustice and oppression. Thus, if someone is having this quality then certainly the rulers of his time would be terrified and be inimical to him and would pursue him and send spies to observe all his movements; and they would be terrified of this all the time.

In such circumstances, Imam (‘a) needs to keep himself away and in occultation from the people, till the time of his reappearance; from those from whom he perceives danger, whether they are friends or enemies.

In addition to what is mentioned, the forefathers of Imam al-Mahdi (aj) were apparent and not in occultation, because if death or martyrdom occurred for them, they knew well that after them one of their issues would be the successor, but such a thing is not there for Imam al-Mahdi (aj).

It is so, because if an event like martyrdom occurs before the uprising, there is no one who can be his successor; therefore, it was necessary for Imam al-Mahdi (aj) to be in occultation and circumstances of Imam (‘a) are completely different from those of his forefathers and this matter is absolutely clear.

If it is said: How can we understand that it is time of his reappearance and the danger to his life is no more? Can it be through divine revelation, whereas there is no revelation on Imam (‘a)?

Or through definite knowledge, which does not require contemplation and consideration? It is also clear and obvious that it is opposed to religious duty. Or through Amara1 and a sign, which becomes a conjecture for him? It is also harmful to the life of the Imam, and it casts his life into danger. We would reply: We have two replies for this objection: Firstly, Allah, the Mighty and the High through the means of knowledge and explanation of the Messenger of Allah (S) and the respected fathers of Imam (‘a) have informed us that the period of occultation is a period of fear and the time when this fear will be dispelled is the time of reappearance and He has informed about this to the Imam. The Imam (‘a) also with regard to that which he was informed and that which was ordered to him is following his respected forefathers and the Messenger of Allah (S), but due to exigencies this matter was concealed from us, but the Imam himself, since he is cognizant of these matters, he does not need to refer to Amara and the signs.

Secondly, if we suppose that Imam (‘a) acts according to his conjecture at the time of reappearance, it is possible that it is very much possible that the conjecture of Imam (‘a) is helped through Amara and signs that he has received the necessary power for rulership. So, at that time, he would reappear and the Imam (‘a) is also aware of it that when he gains strong conjecture, it would be the time of his reappearance.

On the basis of this, strong conjecture is a condition of reappearance and it makes reappearance necessary. Thus, in jurisprudence we say that the order of the judge is issued on the testimony of a witness, or that on the basis of Amara and conjecture it is commanded to pray in all four directions. And this matter is absolutely clear, praise be to Allah.

On the basis of this principle, traditional reports are mentioned, which help in our claim and we mention a few of them over here so that we may develop more interest in this topic, if Allah, the Almighty wills.

274- Husayn Ibn Ubaidullah has narrated from Abu Ja’far Muhammad Ibn Sufyan Bazufari from Ahmad Ibn Idris from ‘Ali Ibn Muhammad Qutaibah from Fadhl Ibn Shazan Nishapuri from Hasan Ibn Mahbub from ‘Ali Ibn Raab from Zurarah that he said: There would be two occultations for Imam Qa’im (aj). We asked: What for? He replied: Because he fears for his life.

275- It is narrated that there is similarity between Imam al-Mahdi (aj) and Prophet Musa (‘a). I asked: What is it? He replied: Continuous fear and hiding from the enemies and rulers till Almighty Allah accords him permission to stage an uprising; and that He helps and supports him. For the same reason the Messenger of Allah (S) took refuge in Sheb Abi Talib and Cave of Thawr; also the seclusion of Amir al-Mu’minin (‘a) at his house while demanding his rightful share was also as such.

276- Sa’ad Ibn Abdullah has narrated from Muhammad Ibn Husayn Ibn Abil Khattab from Safwan Ibn Yahya from Abdullah Ibn Muskan from Muhammad Ibn ‘Ali Halabi from Abi Abdullah Imam Ja’far as-Sadiq (‘a) that he said: The Messenger of Allah (S) kept his prophethood concealed for five years and remained underground due to fear. He did not publicize his message, whereas ‘Ali (‘a) and Lady Khadija (S) were present with him. After that Allah, the Mighty and the High commanded him to announce that which he had been ordered to and to publicize his messengership.

277- Sa’ad has narrated from Ahmad Ibn Muhammad Ibn Isa and Muhammad Ibn Husayn Ibn Abil Khattab from Hasan Ibn Mabub from ‘Ali Ibn Raab from Ubaidullah Ibn ‘Ali Halabi that: I heard Imam Ja’far as-Sadiq (‘a) say:

After divine revelation descended on the holy being of the Holy Prophet (S), he stayed in Holy Mecca for thirteen years. For three years of this period, he propagated Islam secretly and did not openly announce his prophethood till Almighty Allah commanded him to announce it. After that he publicized it.

278- Ahmad Ibn Muhammad Isa Ashari has narrated from Muhammad Ibn Sinan from Muhammad Ibn Yahya Khathami from Zaris Kinasi from Abu Khalid Kabuli in the tradition, which we have condensed: I asked Imam Muhammad al-Baqir (‘a) to pronounce the name of the Qa’im, so that I may recognize him through his name. The Imam said: Aba Khalid, you have asked about a thing and about one such that even if his children had recognized him, they would also have become jealous and have cut him into pieces.2

279- Narrated to us Sa’ad Ibn Abdullah from a group of our companions from Uthman Ibn Isa Kilabi from Khalid Ibn Najih from Zurarah Ibn Ayyan that he said: I heard Abi Abdullah (‘a) say: “There is occultation for the Qa’im before his reappearance.” I asked: "Why is it so?” He replied: “He is fearful.” And he pointed towards his belly, implying that the Qa’im fears for his life. Then he said: “O Zurarah; and he is that awaited one and he is the one in whose birth they shall doubt. Thus, some will say: His father died heirless and some will say: He was in the womb of his mother when his father died. Some others will allege that he was born two years before the passing away of his father. And he is the Awaited one; but the Almighty Allah likes to test the Shi’a. It is the time when people of falsehood will fall in doubts.”

Zurarah says; I asked: "If I am able to live till that period, what action I should perform?”

He replied: “O Zurarah if you live till that time you must recite the following supplication: ‘0 Allah, introduce Yourself to me. For if You don’t introduce Yourself to me, I will not recognize Your Prophet...and so on.3

280- Sulaym Ibn Qays Hilali has narrated from Jabir Ibn Abdullah Ansari and Abdullah Ibn Abbas that they said: The Messenger of Allah (S) said in his bequest to Amir al-Mu’minin (‘a): O ‘Ali, soon Quraish would unite against you and they would come together to oppress and defeat you; thus if you have supporters, you should do Jihad against them and if you don’t have any supporters, you must refrain from violence and keep yourself secure; since martyrdom would come io you later.

Test Of Shi’a During The Period Of Occultation Of The Imam

As for the reports that are recorded about the test of the Shi’a during the period of occultation, and that life will be difficult on them and informing them of the obligation of being patient in this hardship; the reason for issuing these reports is to inform about hardships and trouble that would be caused, and not that the Almighty Allah has concealed the Imam to cause these difficult circumstances. How can the Almighty Allah do this whereas that which is caused by the oppressors and tyrants is injustice and sin, therefore how can the Almighty Allah intend this?

On the contrary, the cause of occultation, as we have mentioned, is fear and these reports have informed about that which will occur during occultation and that which would befall the believers during this time and that their being patient in it would be rewarded and that they should remain attached to their faith till the Almighty Allah eases their circumstances. I will only mention a few reports that are recorded about it.

281- Narrated to us Husayn Ibn Abdullah from Abu Ja’far Muhammad Ibn Sufyan Bazufari from Ahmad Ibn Idris from ‘Ali Ibn Muhammad Ibn Qutaibah from Fadhl Ibn Shazan Nishaburi from Ibn Abi Najran from Muhammad Ibn Mansur from his father that he said: “Some of us were talking about the Qa’im in the presence of Imam Ja’far as-Sadiq (‘a); he turned to us and asked: “What are you talking about? How far! How far! That, which you anticipate, will not be until you are tested. How far! That, which you anticipate, will not be until your good and bad are not separated. How far! That, which you anticipate, will not be until you are sifted. That, which you anticipate, will not be, except after despair. That, which you anticipate, will not be until he, who is to be wretched, becomes wretched and he, who is to be fortunate, becomes fortunate.”

282- Sa’ad Ibn Abdullah Ashari has narrated from Muhammad Ibn Husayn Ibn Abil Khattab from Hasan Ibn ‘Ali Ibn from Thalaba Ibn Maimoon from Malik Jahni from Asbagh Ibn Nubatah that he said: I came to Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) and found him thoughtful. He was drawing lines on the ground. I said: “O Chief of believers, why do I see you thoughtful and making lines on the earth? Is it out of desire for the earth?” He said: “No, by Allah, I have never desired it, nor for what is in the world even for a day. I was thinking about the son, who will be born from my seed - my eleventh descendant. He is the Mahdi and he will fill the earth with equity as it will be full of oppression and injustice. There will be perplexity and occultation regarding him, in which communities will go astray and communities will be guided.”

283- It is narrated from Ahmad Ibn Idris from ‘Ali Ibn Muhammad Ibn Qutaibah from Fadhl Ibn Shazan from Ahmad Ibn Abi Nasr Bazanti that he said: Imam Musa al-Kazim (‘a) said: “By Allah, that to which you look forward to, will not come about, except after you are distinguished and subjected to a test till, except for a few, none of you Shi’a will remain ...then he recited the following verse: “What! do you think that you will be left alone while Allah has not yet known those of you who have struggled hard ...” (9:16) ...and those who are patient.

284- It is narrated from Sa’ad Ibn Abdullah from Husayn Ibn Isa Alawi from his father from his grandfather from ‘Ali Ibn Ja’far from his brother, Musa Ibn Ja’far that he said: “You must continue to protect your religion for the sake of Allah, till the fifth descendant of the seventh Imam does not go into occultation. You must not lose it in any case. Occultation is definite for the master of this affair and it will be such occultation that even those who have faith in it will recant it. It will be a time of a tough examination from the Almighty Allah.”4

285- Ahmad Ibn Idris has narrated from ‘Ali Ibn Muhammad Ibn Qutaibah from Fadhl Ibn Shazan from Ibn Abi Najran from Amr Ibn Masawir from Mufaddal Ibn Umar Ju’fi from Imam Ja’far as-Sadiq (‘a) that he said: “Do not protest! By Allah! Your Imam shall be hidden from you for a long time. You will be tried and examined during that to such an extent that some shall say: He has died or he has gone into some cave, while believers will be shedding tears for him. The hearts of the people will be shaken up by calamities like a ship is tossed in the waves of the stormy sea. None shall get deliverance, except those from whom Allah has taken oath, on whose hearts He has inscribed faith and whom He has helped with His mercy. At that time twelve standards will arise and all of them will be alike, thus it will not be known, which the standard of truth is.

I began to weep, so the Imam asked: O Abi Abdullah why do you weep? I replied: Master, why shouldn’t I weep when you say that twelve standards will arise and all of them will be alike, thus how do we know what the standard of truth is? The Imam said: Look at the sun, on which army it is shining. I said: Master, this same sun? “Yes,” he replied, “O Abi Abdullah, have you seen this sun? I said: Yes. Imam said: I swear by Allah, our matter (Wilayat) is clearer than this sun.”

286- Muhammad Ibn Ja’far Asadi has narrated from Abu Sa’id Adami from Muhammad Ibn Husayn for Muhammad Ibn Abi Umair Abi Ayyub from Muhammad Ibn Muslim and Abu Basir that he said: We heard Abi Abdullah (‘a) say: “It will not take place till two-third of the human population does not perish.” He was asked: “If two-third perishes, who will remain?” He replied: “Are you not satisfied that one-third will remain?”

287- It is narrated from Jabir Ju’fi that he said: T asked Imam Muhammad al-Baqir (‘a): “When will you come to power?’’

He replied: “It’s a pity that it will not be so till you are all sieved like grain is sieved to separate it from chaff. And then you are sieved again and again, till there does not remain any impurity and only the clean grain is left.”

288- It is narrated from Muhammad Ibn Abdullah Ibn Ja’far Himyari from his father from Yaqub Ibn Yazid from Hammad Ibn Isa from Ibrahim Ibn Umar Yamani from a man from Imam Muhammad al-Baqir (‘a) that he said: “O Shi’a of Muhammad’s progeny, you are going to be tested like the kohl in the eye. One knows when the kohl is put into his eye, but he does not know when it gets out. In the same way one believes in our matter in the morning and recants it in the evening or believes in it in the evening and when morning comes, he recants it...”

289- It is narrated from Muhammad Himyari from his father from Ayyub Ibn Nuh from Abbas Ibn Aamir from Rabi Ibn Muhammad Musalli that he said: Imam Ja’far as-Sadiq (‘a) said to me: “By Allah, people will be broken up like glass, however glass can be joined together again. By Allah, people will be broken up like earthen pots; which if once broken cannot be joined again.5 By Allah, you people shall be crushed; by Allah, you shall be sieved, like wheat is sieved from the chaff.”6

290- Narrated Ja’far Ibn Muhammad Ibn Malik Kufi from Ishaq Ibn Muhammad Ibn Abu Hashim from Furat Ibn Ahnaf that he said: Amir al-Mu’minin (‘a) mentioned the Qa’im (aj) and said: “He will go into hiding, so the ignorant will say that Allah does not have any need of Aali Muhammad (‘a).”

291- It is narrated from Ja’far Ibn Muhammad from Muhammad Ibn Husayn Ibn Abil Khattab from Muhammad Ibn Ismail Ibn Yazid from Abdullah Ibn Abdur Rahman Asim from Abdur Rahman Ibn Siyabah from Imran Ibn Mitham from Abaya Ibn Rabi Asadi that he said: I heard Amir al-Mu’minin (‘a) say: “How would you be when you are left without an Imam of guidance or a visible standard, when some of you turn away from the other with disdain?”

292- It is narrated from ‘Ali Ibn Yaqtin that he said: Imam Musa al-Kazim (‘a) said to me: “O ‘Ali, the Shi’a have been brought up with hopes since two hundred years.”7

Yaqtin said to his son, ‘Ali: “What is the matter?! What had been said (by the infallible Imams) to us occurred, but what had been said to you did not - he meant the fate of the Abbasids.”

‘Ali said: “What had been said to you and what had been said to us were from the same source, but the time of your matter came, and it occurred as it was told to you whereas the time of our matter has not come yet; so, we justified that by hopes and wishes. If it was said to us that this matter would occur after two hundred or three hundred years, our hearts would have become hard and most people would have apostatized, but they said to us that it is near in order to attract the hearts of people and to make them feel that deliverance was near.”

293- It is narrated from al-Shalmaghani in Awsiya that Abu Ja’far Marwazi narrated that: Ja’far Ibn Muhammad Ibn Umar and a number of others came to Askar and were present there during the time Imam Hasan al-’Askari (‘a) was alive. Amongst them was ‘Ali Ibn Ahmad Ibn Tanin. Ja’far Ibn Muhammad Ibn Umar wrote a letter asking permission to enter the tomb. ‘Ali Ibn Ahmad said to him, “Do not write my name. I am not seeking permission.” Ja’far Ibn Muhammad did not write his name and the reply came, “Enter you and the one who did not seek permission.”

• 1. Amara implies a proof, which is not informative, on the contrary it creates a strong doubt, but it is not hundred percent true like the testimony of a witness.
• 2. This report proves the encompassing knowledge of Imam (‘a) about the events and beliefs of people in future that most people are hateful to the Imam and the descendants of Lady Fatima Zahra (‘a).
• 3. The Dua continues as follows: O Allah introduce Your Messenger to me for if You don't introduce Your Messenger to me, I will not recognize Your Proof. O Allah introduce Your proof to me, for if You don't introduce Your proof to me, I will deviate in my religion.’ (Kafi, Vol. 1, Pg. 337)
• 4. Following report no. 128 the complete discussion is given; therefore, it should be referred there.
• 5. Broken glass can be remade after powdering it. Some Shi’a are such that during the period of occultation, they have doubts but the path of their return is open, but some people are like clay pot, because if it is broken it cannot be remade in any way. It means that some doubters would never be guided and they will not return to the right path.
• 6. It is in fact the grain, which had not been able to grow properly; therefore, it is separated from the complete wheat grains.
• 7. Hope for the reappearance from the declaration of prophethood till the martyrdom of Imam Musa al-Kazim (‘a) in 183, which is a period of around 200 years.