MEETING WITH IMAM(a.s)
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. |