“What benefit is there in believing in an Imam who is in occultation, and whom the general public cannot access? How can people benefit from an Imam who is in occultation?” These are questions that are addressed in various forms by Shia Muslims.
Imam Sadiq (peace be upon him) explained how people can benefit from an Imam in occultation with the following statement: “Just as people benefit from the sun when it is hidden behind the clouds…”[1] Just as the sun is beneficial when it is visible, and even when it is behind the clouds, Imam Mahdi (peace be upon him) is beneficial when he appears, and even now, while in occultation, people still benefit from him like the sun hidden behind the clouds.
As for the benefit of the hidden Imam, the first result of belief in the existence of Imam Mahdi (peace be upon him) is that Shia Muslims know there exists a living intermediary between them and Almighty God, who is God’s representative and successor on Earth. One common feature among all divine religions is the belief in the existence of an intermediary between humans and the Lord, or between the earthly realm and the heavenly one. Through this intermediary, God’s blessings and gifts are transmitted to humanity, and the responsibility of guiding and overseeing humans lies upon him. However, all existing world religions believe that currently there is no living intermediary between the Earth and the heavens. For example, Jews believe that after the death of Prophet Moses (peace be upon him), the intermediary between Heaven and Earth was severed. Christians believe that Jesus Christ (peace be upon him) was crucified, and his earthly life ended thousands of years ago. Non-Shia Muslims (i.e., Sunnis) also believe that with the death of Prophet Muhammad (peace be upon him), humanity was cut off from any intermediary between the Earth and the heavens. But it is only the Twelver Shia who believe that there exists such a living, infallible intermediary between the heavens and the Earth; he is a perfect human who acts as the link between people and the higher world, appointed by God to guide humans. This is an important distinction that is unique to Shia Islam.
Furthermore, Shia Muslims believe in the existence of an Imam and leader who is divinely appointed, lives among people, and awaits God’s command to rise. The Imam, with God’s permission, is aware of the situation of the Shia, and he is a witness to their deeds and actions. This awareness plays a significant role in preventing them from committing immoral acts, following religious commands, and preparing for the establishment of global justice.
Shia Muslims also harbor a special hope for the future because of their belief in the living Imam, who is the savior of all humanity from oppression and injustice. This hope is genuine and realistic. The living Imam of the Shia is the Promised One, who will rise and eradicate oppression and tyranny from the Earth, bringing justice to the world and for all of humanity. Although belief in a savior and universal reformer is shared among all religions, for Shia Muslims, this golden age is tangible and the hope for its occurrence is more concrete and real. In fact, the followers of the Ahl al-Bayt (peace be upon them) feel that since they know the rightful Imam, who is God’s proof upon the people, is alive and aware of their conditions, and may rise at any moment by God’s will to remove the enemies, hope remains alive in their hearts. This ongoing hope strengthens their resolve against the pressures of the oppressors and followers of falsehood, and it prepares them to establish global justice.
Indeed! Shia Muslims do not consider the guidance and benefits they receive from their hidden Imam as any less than during his period of appearance. By believing in him, they keep hope alive for the future in their hearts, refraining from sin and fulfilling their duties in preparation for the establishment of his global government.
(Excerpt from the book: “Imam Mahdi (peace be upon him), a Radiant Truth,” by: Hojat al-Islam Morteza Torabi (with additions and changes))
Footnote:
[1] (Kamal al-Din and Tamam al-Ni’mah, Volume 1, Page 207)