Possibility of meeting with IMAM (A.S) In major
Occultation:

History
of both minor and major occultation's is a witness to the fact that. anyone who
sought guidance received it, From Imam (A.S.). Today also if anyone sincerely,
seeks guidance will receive it from 'Imam (A.S.)'

Committing oneself
completely to the wisdom and expediencies of Allah is mandatory on the
representative of Allah, as Allah bestows the responsibility of guiding and
leadership to those who not only stick to ordinance of Allah but their
intentions are also guided by the desire and pleasure of Allah. As a result
statements that flow from his mouth bear His assent. Contradicting the desire of
Allah is a sin and a sinner cannot reach this office. Keeping the above
principle in mind, we have to conclude that all Imams necessarily followed the
commands of Allah and his actions, words and assent reflect the prescription of
Allah. Now if Imam is apparent it concurrents with command of Allah, speaks at
Allah's behest, his silence bears the assent of Allah, travels and migrates for
Allah's pleasure, remains hidden from nation at His dictates, goes into
occultation at His dictates, chooses his representatives in minor occultation
subscribing to His will. In short, he follows and concedes to all injunctions of
Allah.

After presenting this prologue we intend to plunge directly to our
main discussion . "Whether it is possible to meet Jmam-e-Asr in his
major occultation?"

Possibility of doubt would not have been there
if people had gone through the Tawqee' (letter of Imam) which Imam sent to his
fourth and last representative, Ali bin Mohammad-e-Saimuri. After informing him
of his (Ali ibn Mohammad) death Imam said :

"...soon a time shall come when my Shias will claim to have
met me. Beware! For the one who claims that, he has met me before the uprising
of Sufyani and a call from the sky is a liar and a
deceiver."

Even after this clear 'Tawqee' some pious and
sanctimonious scholars and sincere people described their meeting of Imam
(A.S.), and they arc such people whose trustworthiness is beyond question. In
this contradictory circumstance it becomes rather difficult, to asses the true
position. Rejecting the words of Islam is near to blasphemy, while rejecting the
pious people, whose integrity is beyond doubt is not, acceptable to one's self.
Also no other person can come in countenance of Tmam(A.S.). In such paradoxical
circumstances we have to after all reach a conclusion. In reality, people have
not understood the essence of' Tawqee' as it does not, deny the possibility of
meeting Ilazrat Baqiyatullah (may our live be sacrificed for him) in major
occultation. Rather it comes heavily on pseudos selling the idea of being an
ambassador. In other words, this points to those who claim to be emissaries and
deputies of Imam (A.S.) like Ali Mohammad Shirazi. It is a lamentable fact,
that like other scripts of Imam (A.S.) this 'Tawqee' also was not able to
acquire due attention from Shia cadres. Shia scholars and masses alike have not
pondered upon it. Otherwise the artificial and pseudo special deputies and
Mahdis would not have made their claims.

The statement of the 'Tawqee'
that some people will will claim to have met. me can be interpreted as those who
will come forward and proclaim on the top of their voices in order to market
their fabricated ideas, under the garb of meeting Imam and taking instructions
directly from him. Mention can also l)e made of those people who falsely claimed
to have met Imam (A.S.) due to social disturbances. It would not be wrong to
mention that apart from false claimants of deputyship in the present century
there were many individuals who sold their satanic ideas under the label of
'Basharat'.

Without going in much detail, let us analyze and find out, the
meaning of the word 'Ghaibat', as its correct interpretation is of paramount
importance in our discussions. But, again people have a very superficial
understanding of the word 'Ghaibat'. The word is derived from the infinitive
'Ghaib' which means 'to be away'. The word is related to Imam (A.S.) in the same
manner as the sun which is not visible to the naked eye either due to the
darkness of
night or impediment of clouds, but, its existence and presence is not affected.
Similarly Hazrat Wall-e-Asr is exists but is not seen by the
people.

There are two viewpoints about the 'Ghaibat' of Hazrat
Wali-e-Asr. First opinion which is prevalent among common masses and is also
supported by the apparent meaning of some traditions is that Imam is invisible
in the sense that people cannot see him but he can see them. He might be sitting
in a particular place but that place is felt as vacant. This view can be
supported by a tradition recorded by Sheikh-e-Sadook in his book 'Kama luddin'
from Kayyan bin Suit that Tmam-e-Reza (A.S.) in reply to a question concerning
'Qaem' said : "Neither his body can be seen, nor his
name can be uttered"

(Vg-370).

As far as the safety and
protection of lmam Mahdi (A.S.) is concerned, this viewpoint is quiet simple to
understand, straightforward and practical. He stays in a secluded place away
from all incoherence's of society.

Second viewpoint categorically states
that people are in a position to see him but are unable to recognize him or are
not attentive to it. They are unaware ofh is personality and whereabouts. Imam
Hasan-e-Askari (A.S.) trained him secretly away from eyes of people but relaxing
the rule for some of his special companions. This was done intentionally to
establish thevicegerency of Hazrat, Wali-e-Asr (A.S.). After the sad demise of
Imam Hasan-e-Askari (A.S.) the veil of occultation was tightened and he was in
contact with masses through four special deputies. Only few reliable and
trustworthy Shias like Alt ibn Mahziyyar were fortunate enough to see him but
every time Imam exhorted them to maintain secrecy. With the passage of time,
minor occultation proceeded towards an end and all those companions of Imam
Hasan-e-Askari (AS.) who saw .Imam Mahdi (A.S.) passed away and a time came when
those who were aware of his features became virtually extinct, and a new
generation emerged who was totally ignorant about his peculiarities. They were
unable to recognize him even when he would be in their presence. Traveling to
any part of the world was not an impediment, for him.

After briefly
explaining the two viewpoints about the occultation of Imam (A.S.) the question
arises about, the possibility of meeting imam in occultation. There would not
have been any room for such a question if the tradition mentioned earlier would
not have been there designating a person who claims to have met. Imam (A.S.) as
liar. We have mentioned this in no unclear terms explaining its interpretation
and in its light is the following discussion based.

Whether viewing Imam
(A.S.) physically is possible based on logic and reasoning given two viewpoints
about occultation? is the first, question to be dealt, with. In reply to this,
if we accept the first viewpoint about his invisibility then conversation or
meeting with him becomes impossible unless and until a miracle takes place and
at the will of Imam as and when the situation so demands. But, as per second
viewpoint only his name and cognizance is hidden and we support, this view point
with sufficient proofs to substantiate our claim. There are three possibilities
of meeting Imam (AS.) :

(a) Meeting Imam Mahdi (A.S.) without, realizing that
he is Imam and there are scores of incidents in this regard.

(1)) Meeting
Imam Mahdi (AS.) but becoming aware afterwards.

(c) To meet Imam and during
conversation realize that he is talking with Imam. These types of incidents are
very few; may be due to complete occultation this thing is kept
secret.

Now if we accept the first viewpoint then meeting with Imam
(A.S.) requires a miracle, but as regards the other viewpoint we categorically
refer to benefit and need of Imam. Imam is essential to lead the society towards
the right path, purpose of meeting with people is relieving the group from
oppression, to alleviate a person from physical or economic harm or to show the
right path and so on but of course with will of Allah and within limits of
occultation.

After the above discussion the point has been made clear that
meeting Imam in occultation is not only possible but, sometimes the
circumstances render it essential. Statement of Tawqee' was meant, to caution
people from claimants who would fool the people. But as far as religious and
pious people are concerned many incidents have been recorded out, of which a few
are mentioned below :

1) Muhaddis-e-Qummi in book Muntahal Aamaal narrates an
incident, from Mulla Zainul Aabedin Salmasi about Allama Bahrul Uloom. Inciden
pertains to
those days when Allama was staying in Mecca and giving lectures to Hanafi,
Shafaco, Malekei and Hanbali scholars. Salmasisays that one day he expressed
concern about the mounting expenses due to Allama's benevolence and the
situation had arrived when not, a single penny was left. Vet Salmasi did not
receive any reply.

The routine schedule of Allama consisted of him
performing the circumambulation of Kaaba, then going in a private chamber and
after smoking pipe going into another chamber where he used to give instructions
and verdicts in various schools of jurisprudence . Next, day when he just
started smoking somebody knocked at the door and to my astonishment Allama him
self quickly rushed to open the door instructing me to take the pipe away. I saw
a handsome man in the dress of Arabs, with a pleasing personality who entered
and sat in the room and Allama in utter humbleness sat by the sidr of door and
indicated me not to bring the pipe. A Her con versing for some time the man
stood up and Sayed himself opened the door and made him ride the camel. Later
Sayed returned and seemed perplexed. He gave me a piece of paper and asked me to
go to a money changer who was stationed ;it the hill of' Safa and to take
whatever he gave.

I went there and handed over that note to him. He with
great respect kissed it and asked me to bring lour labourers. I did so and they
were loaded with franc riyals to the extent, they could carry. Once I went to
Safa to inquire about that money changer but to my astonishment 1 did not find a
single shop there. I inquired in the vicinity but they also assorted that they
had never seen any moneychanger there. I understood that it is a secret of
Allah.

2) Mention in this regard can be made of another incident of
Allama Bahrul Uloom which is reported by Allama Majlisi (R.A). Aqa-e-Zainul
Aabedin Salmasi narrates that he was sitting in gathering ;)f Allama Bahrul
Uloorn and at, that time one per-lon questioned him about the possibility of
meeting [mam Mahdi (A.S.) Allama, who was holding a smoking pipe in his hand,,
put, aside the pipe and bending his head murmured in such a manner that

I was
able to heart it. He said, "What reply I should give to this person? Although,
Imam Mahdi has embraced me there are explicit traditions calling a person liar
who claims to have met him" After this he lifted his head and replied, "It is
narrated in the traditions that, one who claims to have met Imam should he out
rightly rejected." AUama did not say a single word further.

From the above
incidents it becomes clear that meeting Hazrat is possible but propagating it,
is not. permitted, so as to prevent its misuse by self-centered
people.

3) It is mentioned in Biharul Anwar (Vbl-53, Pg 255) by Allama
Majlisi (R.A.) that, Sheikh Baqir Kazmi narrates an incident of a barber who was
serving his old father. This pious person performed his duty to the extent of
helping him in going

to toilet. He never used to be away from his father
except, on Wednesdays, when he used to go to Masjid e-SahIa hut keeping the
track of time. Not seeing him for quite a few weeks. in Masjide Sahia, I (Sheikh
Baqir Kazmi) inquired from him the reason for not coming to Mosque. The barber
explained that he went for forty Wednesdays, but, on the fortieth time he was
not, able to proceed early.

He started in night, and was nearing his
destination when suddenly his eyes settled on a distant rider who apparently
seemed to be an Arab nomad who was heading towards him. When he came face to
face he inquired about, his destination in a nomadic dialect. He promptly
replied, 'Masjid-e-SahIa'. Then he (nomad) inquired whether he (barber) was
having some eatables with him, but he replied in negative. The Arab nomad again
asked him to put his hand in his pocket and to see whether he was having some
eatables. He again assured the Arab that he was having nothing. On his
insistence he searched his pocket and found some raisings which he had purchased
for his small son and had forgotten about, it.

Then the person pronounced
thrice (in nomadic language) which meant, 'I advise you concerning your father
and disappeared. Then he (barber) realized that the man was no other than Hazrat
Hujjat who is not, happy to see me remain negligent of my father even on
Wednesdays.

4) Aqa-e-Haj Reza
Hamdani narrates in his book 'Misbah' that on some occasions Hazrat Hujjat
(A.S.) gives opportunity of seeing him to his selected and trustworthy Shias.
For instance, about fifty years back a pious scholar Abdur Rahim Dimavandi was
able to avail of this opportunity. He narrates that in ;i complete darkness he
met Hazrat, who was standing facing Qible and light was emitting from his face.
The light was so luminating that even the floor was clearly visible along with
its details.

Hajjatui Islam Wal Muslemeen Aqa-e-Shiekh Moiiammad Hamdani
whose piousness was beyond doubt and acclaimed by one and all, wrote that owe
his wife was in a semiconscious state and doctors had given up all hopes of her
survian that I prayed to Hazrat, on 22nd Safar, 1397 A.H. she was carried in
midnight.

In short, after considering the numerous incidents of meeting
Hazrat and also scy erase traditions we can conclude that :

a) It is
absolutely absurd and false to claim that meeting with Hazrat can be held at
ones desire, without the some from Imam.

b) on other hand, if Hazrat himself
wishes to honour somebody with the opportunity to meet him is a different
matter. In that case supplication are very half face but acceptance of same
depends, on Hazrat.