HOW CAN THE HIDDEN IMAM GUIDE US?

[Taqavi]

How Can the Hidden Imam Guide Us?

 

In response to the question, “How can the Imam, who is in occultation, help and guide us?”, it is true that the Imam's occultation prevents us from directly receiving his help and benefiting from the light of his Imamate. However, this does not mean that the Imam has abandoned us. The Imam is always mindful of us and is responsible for guiding us.

A narration attributed to Imam Mahdi (AJTF) emphasizes this: “We do not neglect your affairs, nor do we forget you. If it were not for this, calamities would befall you, and your enemies would uproot you. Therefore, fear the Almighty Allah.”[1]

But one might ask, “If the Imam is in occultation, how can he guide us?” In response, we should recognize that due to his extensive knowledge,[2] the Imam can guide us through various means. Even if we do not see him physically, his influence can still impact our actions and behavior. Here are some ways:

Confirmation of Our Deeds: The Imam can affirm our actions and show us that we are on the right path. For instance, in the story of Hajj Ali Baghdadi,[3] the Imam assured him that the khums he had paid was accepted.

Guidance for Scholars: The Imam can assist scholars in issuing accurate verdicts (fatwas) and guiding the community. For example, in the case of the fatwa issued by Sheikh Mufid,[4] the Imam showed him that he had made a mistake and guided him.

Establishing Connection with the Imam: The Imam can connect with certain individuals and indirectly convey messages to all of us. For example, in the same story of Hajj Ali Baghdadi, the Imam, appearing in the form of a Sayyid, gave him advice and guided him on the right path.

Therefore, even during the occultation, the Imam has not forgotten us and helps us in various ways. The important thing is to believe in the Imam and strive to act according to his teachings.

In Conclusion, the occultation of the Imam does not mean a severance of connection with the Imam. The Imam is always with us and guides the community in various ways, such as confirming our deeds, guiding scholars, and sometimes even establishing direct connections with individuals. Therefore, in explaining the benefit of the hidden Imam, it has been said that he is like the sun behind the clouds,[5] although people cannot see the sun, they benefit from the sun's rays even behind the clouds. Thus, the occultation of the Imam is not an obstacle to his duty of guidance.

 

 

 

 

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[1] . Al-Khara'ij wa Al-Jara'ih: Rawandi, Hibatullah bin Husayn, Vol. 2, p. 903 / Al-Ihtijaj: Tabarsi, Ahmad bin Ali, Vol. 2, p. 323.

[2] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1, P: 260. (بَابُ أَنَّ الْأَئِمَّةَ ع يَعْلَمُونَ عِلْمَ مَا كَانَ وَ مَا يَكُونُ وَ أَنَّهُ‌ لَا يَخْفَى عَلَيْهِمُ الشَّيْ‌ءُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ‌)

[3] ."This story is about a man named Hajj Ali Baghdadi. He had already given a portion of his religious dues (khums) to scholars. However, he intended to give the remainder to another scholar and thus set out toward Kazimayn. Along the way, he unexpectedly encountered Imam Mahdi (AJTF) and spent some time in his company. During this period, Hajj Ali Baghdadi posed various questions to the Imam, who graciously provided answers." Al-Najm al-Thaqib: Al-Tabarsi al-Nuri, Hussein, Vol: 2, p: 152.

[4] ."In the time of Sheikh Mufid, it is narrated that one day a man came to Sheikh Mufid's door and asked him what should be done if a pregnant woman died. Should they cut open the woman's abdomen and remove the fetus, or bury the mother and fetus together? Sheikh Mufid told him to bury the mother and fetus together. However, on the way, a man on horseback caught up with him and said that Sheikh Mufid had said to cut open the mother's abdomen and remove the fetus. The questioner did the same. When he returned to Sheikh Mufid and told him what had happened, the Sheikh realized that it was the Imam Mahdi (AJTF) who had given this ruling instead of him." Stories of the Scholars: Muhammad bin Sulayman, Tonekaboni, p. 399

[5] . Kamal Al-Din and Tamam Al-Ni’mah: Sheikh Al-Saduq, Vol: 1, P: 207.