THE OCCULTATION OF DIVINE SAINTS IN HUMAN HISTORY

[Taqavi]

Is the occultation of divine saints in human history a precedent, or is it unique to Imam Mahdi (AJTF)?

Throughout human history, there have been numerous instances of the absence or occultation of divine prophets and saints. One example is the absence of Prophet Moses for forty days from his people.[1]

Regarding Prophet Jonah, it is mentioned that when his people increased their opposition and reproached him, he left them, and no one knew where he was for a while.[2]

There is also narrated that Prophet Idris began his prophethood during the reign of a tyrant king who killed a believer and confiscated his property. Allah commanded Idris to warn the king, who then ordered Idris’s execution. Idris fled and cursed the city, hiding in the mountains for twenty years.[3]

Similarly, it is narrated that before his death, Joseph informed his followers about the coming of a savior and described his characteristics. His followers waited for four hundred years until they saw the signs of the savior (who was Prophet Moses). Moses then disappeared from them and went to Prophet Jethro (Shuaib), returning after forty years.[4]

Jesus is also one of the prophets that the Qur'an says about him; Jesus has disappeared from the eyes of the people, while the People of the Book believe that he was crucified.[5] And at the time of Imam Mahdi's advent, he will descend from the heavens.[6]

Another figure mentioned in the Quran[7] is Khidr, who is still alive and has drunk from the water of life.[8] Despite his presence in this world, he is hidden from people’s sight.

These are just a few examples of the relatively long absences of some divine prophets, indicating that the concept of occultation is not unique to Imam Mahdi (AJTF) and is a divine test that has existed in the past.

 

 

 

 

 

 

 

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[1] . Al-Baqarah: 51 / Al-A'raf: 142.

[2] . Al-Anbiya: 87.

[3] . Kamal Al-Din wa Tamam Al-Ni'mah: Al-Sheikh Al-Saduq. Vol: 1. P: 127.

[4] . Ibid. P:145.

[5] . An-Nisa: 154-159 "وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَكِن شُبِّهَ لَهُمْ وَإِنَّ الَّذِينَ اخْتَلَفُواْ فِيهِ لَفِي شَكٍّ مِّنْهُ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلاَّ اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوهُ يَقِينًا ﴿157﴾ بَل رَّفَعَهُ اللّهُ إِلَيْهِ وَكَانَ اللّهُ عَزِيزًا حَكِيمًا ﴿158﴾ وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا ﴿159﴾"

[6] . Uqad aldorar fi 'akhbar almuntazar: alsalmi, yusif bin yahyaa, Vol: 1, P: 73.

[7] . Al-Kahf: 60-82.

[8] . Uyun Akhbar Al-Ridha (AS): Sheikh Al-Saduq, Vol: 1, P: 53 / Kamal Al-Din wa Tamam Al-Ni'mah: Al-Sheikh Al-Saduq. Vol: 2 P: 390.