MEANING OF
OCCULTATION
?

Although all
kinds of doubts have been raised regarding 'Mahdaviyat', the matter of
'Ghaibat' (occultation) seems to be the most complicated one - as regards it's
concept and significance. It is for this very reason that to have belief in
the Hidden Imam is one of the necessary qualifications of a believer.
Traditions regarding the occultation of Imam Mahdi (A.S.) are found in
exceedingly large numbers in the books of both the Sunnis and the Shias. For
example, the famous scholar of Sunnis, Allama
Muttaqi Hindi in his book 'Al Burhan Fi Alaamaat-e-Akhirizzaman', Allama
Suyuti in his book "Al Arful Wardi Fi Akhbaril-Mahdi" and Muqaddasi Shafaee in
"lqduddurar Fi Akhbaril Muntazar" have narrated such
traditions. Other Sunni scholars have also collected numerous traditions on
the same topic. Similarly the Shia scholars also have compiled a great number
of books with regard to the occultation of Imam Mahdi (A.S.). These books deal
exhaustively with the topic of occultation. For example, Shaykh Sadooq (a.r.]
in his famous book 'Kamaaluddin wa Tamaarnun
Nemaf Shaykh Toosi and Shaykh Nomani in their books
'Ghaibat' (both the scholars have given the same title to
their respective books). All these books have a large number of traditions
from the Holy Prophet (S.A.W.) and the infallible Imams (A.S.) which discuss
the various aspects of occultation. On the basis of the large body of
traditions that exists on the ghaibat of Imam (A.S.), we must admit that there
is no scope of any doubt in this regard.

However, a
question arises at this juncture as to the meaning and definition of
'Occultation'. Secondly, in what sense of the word is our Imam (A.S.)
hidden?

(I) Meaning of Occultation:

Occultation does not mean that our Imam (A.T.F.S.) is
present in some other world like the belief of the Shaikhiya Sect.
Occultation also does not mean that our Imam (A.S.) is hidden in some well or
cellar. And that he will come out of his hiding place only at the time of
reappearance, like some Sunni Scholars believe. Also occultation does not mean
that Imam (A.S.) is possessing a body which is invisible like a spirit or a
soul. And that it is because of this that the people are unable to see
him as is the belief of some common people. Finally, occultation also
does not imply that Imam (A.S.) is residing in a secret location on this earth
and never leaves his place of stay, as is evident from some narration in
certain books. The true meaning of 'Ghaibat' of Imam (A.S.) is that like his
pure predecessors he too possesses a material body and is living his life in
this world. He speaks and responds to the calls of help from people. He guides
those who have lost their way. He participates in the rituals of the Hajj. He
visits the graves of other Masoomeen (A.S.). His help reaches the oppressed
and the Shias who seek his assistance. People see Hazrat-e-Hujjat (A.S.) and
speak to him but are unable to recognise him. However, all these facts do not
deny the possibility that the Imam (A.S.) escapes dangers with the
help of extraordinary powers like indetectability by others. Just as his
respected grandfather, the Holy Prophet (S.A.W.) left his house on the night
of hijrat and was not detected by the infidels of Mecca. Hence our Imam (A.S.)
is not an invisible Imam but an Imam who is not recognised when seen by the
people.

(II) Story of the Cellar (sardab)

Concerning the belief of Mahdaviyat, the most common
objection of the Sunnis against the Shias is that the latter believe that
after the martyrdom of Imam Hasan al Askari (A.S.), Imam Mahdi (A.S.)
descended into a well or a cellar in the city of Samarra and lives
there. And that he will emerge from there only at the time of his
reappearance. Sunnis allege that, it is for this reason the Shias recite
supplications to Imam at the edge of a well when they go to Samarrah for
Ziarat. Some of the ignorant Sunni scholars and poets have written couplets in
this regard and termed as 'the fiction of the cellar'. Extensive research into
this episode has brought to surface the fact that the originator of this piece
of 'fiction' is Hafiz Mohammad bin Yusuf Ganji (d. 658 A.H.) who was a native
of Syria and an important leader of the Shafaee school. The Hanafis have
followed him in this regard and copied the episode from him. However all that
is written in the Shia books refutes this allegation rather than supporter
defend it. Such shrewdness in fabricating allegations proves conspiracy of
defamation. The Shias have never had the belief that their Imam (A.S.) is
hidden in some cave or cellar. How is it possible to call him 'Hidden' if
everyone knows that he is in that cellar? According to the Shiite
belief, Imam (A.S.) participates in the Hajj)' every year. People see
Imam (A.S.) but do not recognise him. Thus this belief contradicts the
'fiction' of cave or cellar. Shias as well as Sunnis have the belief that
Hazrat (ATFS) will reappear form the Holy Kaaba. Thus if the narration of
'cellar' is true, then he would have reappeared from the 'cellar'. The author
of the book 'Al-Yawaaqeeto
waiJawaahir' has mentioned besides Hasan Iraqi, other Sunnis
who had the opportunity to meet Imam Mahdi (A.S.) in different parts of the
world. Whereas according to the fictitious allegation all these meetings
should have been at the cellar. During the time of 'Ghaibat', none can say for
sure where Imam (A.S.) is. Every Friday the Shias address him in the following
words, "I wish I had known in which part of the land you are!" This only shows
that none is cognizant of the location of Imam (A.S.). On the basis of this it
is not the belief of the Shias that Imam (A.S.) is in some cave or
cellar. Only one point remains to be clarified. That if the Shias do not
accept the belief that Imam (A.S.) is in the cave or cellar then why do they
perform the ziarat of the cellar (Sardab) in Samarrah? The reply to this
question is clear enough. It is that place which had been the home of three
Imams (A.S.), viz. Imam Ali Naqi (A.S.), Imam Hasan al Askari (A.S.) and
Imam-e-Zamana (ATPS). It is one of those houses about which Allah (A.J.) says,
"In houses which Allah has permitted to be exalted
and that His Name may be remembered, in them..." (Nur: 36) It is because that this house had been
inhabited by the Imams (A.S.) and thus is blessed and not that the Imam (A.S.)
still resides in it. It is just like the respect shown to the houses of the
other Prophets (S.A.W.).

The belief that
Imam (A.S.) is confined in the cellar from the time of his birth till the time
of his reappearance may be a Sunni belief but is definitely not a Shia one.
And this assertion is not without a valid argument. The argument is that the
renowned Sunni scholar, Hafiz Abdulla Mohammad bin
Yusuf Ganji Shafai (born 958 A.H.) wrote in the 25th chapter
of his book 'Al Bayan Fi Akhbare
Sahebizzamaan.', "The disbelievers in Mahdi raise the
objection that if Mahdi is confined to the cave then how does he receive
nourishment?" Now this statement of Hafiz Ganji proves that he had the belief
that Imam Mahdi (A.S.) was residing in the cellar. The only question that
remained to be answered was that of his nourishment. Because of this belief,
he tries to reply this question. The great Shia scholar lbn Isa lrbeli (R.A.) who had studied the book
'Al Bayan' from Hafiz Ganji
himself, writes in his book 'Kashf-ul-Ghumma' after discussing about
this matter, "It is strange indeed that those who refute the existence
of Hazrat Mahdi (ATFS) believe this (that he is in the cellar), whereas those
who accept his existence do not (believe that he is in the cellar)."
Those who have visited Iraq: and other warm countries are aware of
the fact, as is also the custom in the hot areas of India, that people in
these places used to construct basements in their houses in order to take
shelter from the scorching summer heat. They used to spend the summer season
in these cellars. The house of Imam Hasan al Askari (A.S.) was in Samarrah,
Iraq, which is known for its hot climate. According to the custom of that
period, this house also had a cellar, which is known as 'Sardaab' in Arabic.
The family members of Imam Hasan al Askari (A.S.) used to put up in this
cellar during the summer. After the martyrdom of Imam Hasan al Askari (A.S.),
the agents of the tyrant Caliph were dispatched to arrest Imam Mahdi (A.S.).
When they reached the cellar they saw the Imam (A.S.) occupied in prayers. But
by the help of Allah's power they failed to arrest him and had to return empty
handed. According to another report, when the house of Imam (A.S.) was invaded
by the soldiers, Imam (A.S.) managed to escape from the cellar in the same way
as his respected grandfather, the holy Prophet (S.A.W.) had eluded the
infidels of Mecca on the eve of hijrat. The soldiers searched the house but
could not find Imam (A.S-). This narration is reported by Nuruddin Abdul RehmanJani Hanji in his book 'Shawahid un
Nabuwwah.' Hence our discussion proves that the belief of
Mahdi (A.S.) hiding in a cellar or a cave is a Sunni belief. None of the Shia
scholars ascribe to this view And this belief is absolutely the opposite of
the actual Shia belief. It is not known as to how some Sunni scholars ascribe
to such baseless opinions. After the martyrdom of his respected father, Imam
Hasan al-Askari (A.S.), Imam Mahdi (A.S.) went into occultation to remain safe
from the atrocities of the tyrant caliphs who followed the way of Pharoahs and
Nimruds. He has been kept away from the sight of the people.

He has entered into occultation by the permission of
Allah and living a life with none

knowing of his whereabouts. He shall
remain in occultation as long as Allah wishes.

When Allah will desire, he
will reappear. Insha-Allah. .