 Chapter
12
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The
Beginning of the Greater Occultation (al-Ghaybat al-Kubra)
This transition from the Lesser to the Greater
Occultation signifies the fulfilment of the goals of the former
and the conclusion of its role, because through this gradual
process it protected the Shi'`ah from a shock and confronting a
great void arising from the occultation of the Imam. It was able
to make the Shi`ah acclimatized to the era of Occultation,
preparing them gradually for acceptance of the notion of general
representation (al-niyabat al `ammah) of the Imam. Thus
from that of directly appointed deputies during the Lesser
Occultation, the mode of representation of the Imam changed during
the Greater Occultation to a general one by mujtahids of integrity
(al-mujtahid al-`adil) possessing insight into temporal and
religious matters.
In the light of what has been said one can
evaluate the situation so as to clearly perceive that the Mahdi is
a reality experienced by a community of people through the
mediation of representatives and deputies for a period of seventy
years in the course of their interaction with others. During this
period not a single person ever accused them of prevarication,
fraudulent conduct, or inconsistency in their role as messengers.
Hence is it conceivable that a fraud should remain undetected for
seventy years while four individuals practice it consecutively and
consistently and continue to deal with the community on its basis
as if it were a part of their lives and something they saw with
their own eyes without doing anything to cause doubt and without
their being any special relationship among them that might enable
them to 'conspire in some manner, thus acquiring through their
genuine conduct the confidence of everyone and confirming their
faith in the truth of something that they claimed to experience
and live with?
An ancient saying states that falsehood is
short-lived, and the logic of life also proves that in accordance
with the law of probability it is scientifically impossible for a
lie of this proportion and extending over such a period to acquire
the confidence of everyone around it throughout such continuous
contacts and dealings.
Thus we learn that the phenomenon of the Lesser Occultation can be considered a scientifically justifiable experience for proving its objectiveness and for acknowledging Imam Mahdi, the fact of his birth, life, occultation and general proclamation concerning the Greater Occultation as a result of which he kept himself offstage and did not revealed himself to anyone.
The Reasons for His not Appearing Publicly
Why
didn't the Leader appear during this period? If he has prepared
himself for a social mission, what stopped him from appearing on
the stage during the period of Lesser Occultation or at a later
time, instead of changing it into a greater occultation, as the
conditions for social activism and change were simpler and easier
at that time? Further, his links with the people through the
set-up of the Lesser Occultation provided him with the opportunity
to gather his forces and launch his movement with a powerful
initiative. The ruling forces around him too had not yet acquired
the terrible power and strength which mankind acquired afterwards
as a result of scientific and industrial progress.
The answer is that the success of any
activity involving social change depends upon certain concrete
conditions and circumstances and its objective cannot possibly be
achieved unless these conditions and circumstances are realized.
The missions of a celestial origin for initiating social change in
the world are distinct in their absence of dependence on existing
circumstances when their apostolic dimension is taken into
consideration. Because the message upon which this process of
change is based is divine and a celestial product, not the outcome
of prevailing circumstances. However, from the viewpoint of its
execution, it depends on presence of certain objective conditions
for its being successful and timely. It is for this reason that
the Heavens had to wait for five centuries of Jahilliyah to pass
before sending its final message through the Prophet Muhammad (s)
because the dependence of its execution on objective conditions
necessitated its delay despite the world's long-standing need.
Among objective conditions which affect the
executive aspect of the process of change are those which form a
conducive atmosphere and general climate for the intended change,
as well as some details which are essential for the process of
change in its detailed course. Taking into consideration, for
example, the process of successful change led by Lenin in Russia,
we see that it was linked to such factors as the outbreak of the
World War I and the decline of Czarist rule, and this facilitated
the creation of a suitable atmosphere for revolutionary change. It
also depended on certain other specific and limited factors such
as Lenin's surviving his journey while infiltrating into Russia to
lead the Revolution. For any incident impeding him could result in
the Revolution losing its impetus in arising swiftly on the
political stage.
In the process of divine change it is an
unchanging wont of God Almighty that is limited in its executive
aspect by objective conditions which create a conducive climate
and general atmosphere for successful accomplishment of change.
Consequently, the advent of Islam did not occur except after a
long period of suspension in the coming of prophets, a long gap
continuing for centuries.
Therefore, despite that God Almighty
possesses the power to surmount all obstacles in the path of a
divine mission and to create miraculously a conducive climate for
it, He does not choose these methods because the trials,
tribulation and ordeals through which roan attains perfection
require that the activity of divine change be natural and
objective in this regard. This does not stop God, the Glorious and
the Exalted, from intervening at times in certain details which by
themselves do not create the conducive climate but are catalysts
which speed up the process within the prevailing conducive
climate. To this class belong the providential favours and help
which God grants to His friends (awliya') in times of
difficulty, thereby supporting His mission. Thus the fire lit by
Nimrud is changed into coolness and safety for Abraham, the hand
of a treacherous Jew is paralysed when he raises his sword over
the Prophet's head, and a powerful windstorm blows away the tents
of the infidels and idolaters who besieged Madinah during the
Battle of the Ditch, striking terror into their hearts. But all
these are only details and instances of providing help in decisive
moments following the presence of a conducive atmosphere and
climate for a general change that advances in a natural way under
the influence of objective conditions.
In the light of this, we can study the
position of Imam Mahdi ( `a) and see that, like any other social
change, the change for which he has been prepared depends, from
the standpoint of execution, on concrete factors conducive to the
emergence of a suitable climate. Consequently, it is natural that
this change should be timed accordingly. Obviously, the Mahdi has
neither prepared himself for a social change of limited dimensions
nor is it limited to some part of the world. The mission for which
he has been preserved by God, the Glorious and the Exalted, is of
global dimensions and involves the emancipation of all mankind
from the darkness of tyranny into the light of justice. A change
of such great proportions cannot be undertaken solely on the
presence of a message and a worthy leader; otherwise these
conditions were fulfilled during the time of the Prophet himself.
It requires a suitable global climate and a general conducive
atmosphere that may be bring about the needed concrete conditions
for the process of world-wide change.
From the human aspect, the feeling of the
civilized human being of having reached a dead-end is an essential
factor for creation of that suitable climate so that he may accept
the new message of justice. This feeling of exhaustion is produced
and deepened by a variety of cultural experiences from which the
civilized man emerges burdened with the wrongs of his own making,
to become conscious of the need for help, turning by his innate
nature towards the transcendental and the unknown.
From a material aspect, the material
conditions of modem life may be more helpful for carrying out a
global mission than the past conditions of an earlier era such as
the period of Lesser Occultation. This is due to the shortening of
distances, the great possibility of interaction among different
nations of the world, and the presence of the means communication
required by a central body for enlightening the nations and
educating them on the basis of the new message.
As to the point raised in the question concerning the advancements in military power and equipment which the Awaited Leader will have to encounter on the promised day the more his advent is delayed, that is correct. But what benefit could increase in material power bring to men who possess such power and equipment with a defeatist mentality and a shattered morale? How many times in history have the lofty edifices of civilizations collapsed at the first military stroke because of their having broken down earlier by loss of self-confidence and faith in their existence and dissatisfaction with their own reality.
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