On the Ghaybah of Imam al-Mahdi (as)

By Cyril Anderson

 The subject of this article is a controversial and often misunderstood topic.  It is a topic that comes up often in Shia’-Sunni dialogue and even amongst Shia’s. 

Some mention of history is useful to put the concept of the ghaybah in clearer context.  The history of the first 11 Imams was one of nearly unbroken persecution of the imams and their families.  According to historical records written by Shia’ scholars, the first 11 were all put under varying degrees of persecution, with all of them murdered.

 There are numerous narrations in the traditions of Muhammad (saws) and the earlier imams telling about the 12^th Imam, Imam Muhammad al-Mehdi (as) and his future role in removing injustice and oppression from the world.  Numerous narrations also mention that it was not to be expected that this would be accomplished with the initial coming of the 12^th Imam, but that he would go into an extended period of “occultation” (ghaybah) which would last to such an extent that eventually many would come to even doubt his existence or the possibility of his return.

 There was a particularly accute state of persecution during life of the 11th Imam, Imam Hassan al-Askari (as) in Samarrah by the Caliph.  It was anticipated that the son of al-Askari would be the Mahdi.  Al-Askari was closely watched by the Abbasid authorities, at time of caliph al-Muta’mid, as were his wives and servant girls, as it was widely believed that one of al-Askari’s wives would be the mother of the promised 12^th Imam.  The expectation amongst the common people can be compared to the Messianic fervor gripping Judea around the time of Jesus (as).  There are different reports as to the actual mother of Imam al-Mahdi.  Most say a woman named Narjis, a slave-woman from Byzantium, formerly a princess, captured in Muslim battles against the Byzantines.  Other less frequent reports, for example one of the reports in Kitab al-Irshad of Shaykh al-Mufid, indicate that she was an African slave, probably Nubian.  The most commonly repeated opinion these days is that of the Byzantine woman as Imam al-Mehdi’s mother.  Allahu a’lim.  Although Abbasid nurses came regularly to examine the wives and slave-women of Imam al-Askari to check for pregnancy, none of them showed signs, including the eventual mother of Imam al-Mehdi.  This is seen as some sort of miracle.  Some dissimulation was used to hide the truth as well, with disinformation used to trick the authorities into wrong avenues of investigation.  Ultimately, according to the traditions, the Imam was born the 15^th of the month of Shabaan in 255 AH, with the birth known only to a close circle.  Boy was hidden. 

 In the immediate years following the birth of the 12^th Imam, it is said that he was kept hidden out of the public spotlight.  The only exception to this came after five years, during the funeral service of his father in 260 AH.  At the funeral, Ja’far ibn Ali,  the brother of Imam al-Askari was set to lead the customary funeral prayer.  It is said that at that point, a young boy stepped forward, and said “uncle, it is not your place to lead the prayer, only an Imam can lead the funeral of an Imam.”  Ja’far stepped back, the boy led the prayer, and then left.  This was the last time he was knowingly seen in public before going into hiding.  After that, because of the high security risk, he communicated only through “special representatives.”  This period has become known as the ghaybah as-sughrah, or smaller ghaybah.

There are a few conceivable reasons for the smaller ghaybah, and for the length thereof.  The 70 year period of the smaller ghaybah from 260 AH (the funeral of Imam Hassan al-Askari, his father) to 329 AH (941 CE) (the death of the fourth special representative of the Imam) allowed time for those who had seen the imam alive to live their life and pass on.  The Imam was preparing to slip away incognito to carry out his mission on a low-key level until the time when it is opportune for him to make his rise openly and publically to lead the Muslims.  These four representatives were:  1. Uthman ibn Sa’id al-Asadi, 2. Abu Jafar Muhammad ibn Uthman 3. Abul Qasim Husayn ibn Ruh al-Nawbakhti 4. Abul Hasan Ali ibn Muhammad al-Samarri.  These four representatives acted in turn as the needed go-betweens to the 12^th Imam.  When believers had a question, they took it to the representative, who asked the Imam and then returned with the written reply.  When the last one died, the last person who had seen the Imam and could recognized him died, allowing the Imam to safely go into hiding by “slipping away into the crowd.”  Incidentally, two of the first two major scholars of the Shia school, Muhuammad ibn Ya’qub al-Kulaini and Ali ibn Babuwa al-Qummi lived during the ghaybah as-sughrah and died at or around the time it ended.

 At this point, it is understood, began the ghaybah al-kubrah, or “greater occultation.”  This has lasted, according to Shia’s, from the year 329 A.H. through until the present day, during which time, it is believed, the Imam has been kept alive and well, waiting for the time to make his rise to fulfill his mission, in the meantime keeping a low profile while living in the earth.  A number of reasons have traditionally been understood for the larger ghaybah.   There is first of all the threat of persecution or killing of the Imam.  Secondly, there is the matter that for the Imam to be able to fulfill the role of bringing justice to the earth, there is a need for the laying of the groundwork so as to form an infrastructure on which he can build.  Also, conceivably for the psychological and intellectual and spiritual preparation of the people.  This brings the concept of intizhaar, or “active waiting.”  Thirdly, there is also the element of a divine test, testing the people’s faith and patience through trial.  Finally, there is the possibility of reasons as yet unknown.

 It should be noted that it is not to be understood from the concept of ghaybah that the imam is literally invisible, or that he is somewhere else, in some other dimension, etc.  His purpose of existence, particularly following the death of his father, is to lead the people, to give guidance to Muslims.  He is the Divinely Appointed Imam, and, as such, is the intermediary for mankind between God and man, the ultimate bridge helping to connect mankind to God, Heaven to Earth.  Some think that he is in some other dimension, and can only be reached by accomplished mystics, who are at the spiritual level that they can undergo some sort of me’raj to reach him.  Those who say this claim that because some worthy people are able to reach him this way, the Imam can still be considered to be fulfilling his duty to guide people on earth even if he is not on earth.  These people say the imam was whisked away to safety, physically separated from the earth much as Jesus was.  But this seems overly restrictive.  A much easier solution is that Imam al-Mehdi did not literally go somewhere else or literally become invisible to human eyes, but rather went into a low profile, hiding his identity, not manifesting himself and his mission openly, but mixing in amongst the people and working quietly and humbly to do good works, start useful projects, and to teach and guide as many Muslims as possible.  If one were to use an analogy, it would be something like a witness in witness protection, hiding his identity, or a government in exile, waiting for the right time to return to take power.  During this time he is miraculously preserved alive and kept from the ravages of aging.  In this state, he has walked the earth for 12 centuries.  Perhaos there are natural, scientific reasons to explain this long vitality; a combination of genetics, of a clean diet, balanced life with exercise, prayer and balance to stay calm and unstressed; Allahu a’lim, God only knows.  In the Qu’ran there are of course are examples of prophets from the past living long lives; Noah for one, whose prophetic mission alone is said to have been 950 years.  Then there is the mysterious figure al-Khidr and the figure of Jesus, believed to still be alive.

 In this situation, there still might be room for some of these mystical interpretations used by some people; it may be possible for God to allow those of high spiritual level to get in contact with the imam over long distances in visions and such without the use of communications technology.  This would allow such extraordinary and pure believers to be able to contact the imam and receive first hand instruction from him.  This would also help in the efforts of the imam to educate and organize the masses and amplify his efforts, by passing on teaching through these enlightened individuals.  And indeed, there are stories of great scholars who succeeded reportedly in meeting the imam like this. 

 But nevertheless, the message to be understood is that the Imam is here on Earth, visible amongst us but not recognized except by those with insight who come upon him.  For almost twelve centuries, he has walked the Earth, watching and waiting, observing the rising and falling of circumstances of humanity as a whole and of Islam and Muslims in particular, a witness to the triumphs and the horrors of the human race as they fumble and stumble forward with whatever light of guidance they can find and muster.  In all this time he has waited, and still is waiting, patiently, with the patience that only the saints can manage, hopeful, through all our failings, for us to muster ourselves together to prepare the way for his advent.  May we all be part of bringing about this most blessed and needed event, and may God grant us the strength of character to serve this demanding role.