Hawzah News Agency- It should be noticed that the disappearance of a person’s body — or of other things — as well as the concealment of a person’s actions from the sight of those present, is not without precedent. In the history of the miracles and extraordinary signs (karamat) of the prophets and the elect of the believers, such events have occurred repeatedly.
For example, in the commentary on the noble verse:
«وَ إِذَا قَرَأْتَ الْقُرْآنَ جَعَلْنَا بَیْنَکَ وَ بَیْنَ الَّذِینَ لَا یُؤْمِنُونَ بِاْلآخِرَهِ حِجَاباً مَسْتُوراً» (الإسراء/ ۴۵)
“When you recite the Qur’an, We place between you and those who do not believe in the Hereafter a hidden veil.”(17:45)
The apparent meaning of the verse indicates that Allah(swt) would conceal the Holy Prophet(pbuh) from the disbelievers who intended to harm him when he recited the Qur’an. In some interpretations, it is mentioned that Allah(swt) concealed the Holy Prophet (pbuh) during his recitation from Abu Sufyan, Naḍr ibn al-Ḥarith, Abu Jahl, and Umm Jamil (Ḥammālata l-ḥaṭab). They would come and pass by the Holy Prophet(pbuh), yet not see him. (Ṭabrisi, Majma’ al-Bayan, vol. 6, p. 645; Suyuṭi, al-Durr al-Manthur, vol. 4, p. 186)
Ibn Hisham, in his “Sirah”, relates an account of the Prophet (pbuh) being hidden from the sight of Umm Jamīl, “Ḥammālata l-ḥaṭab,” and concludes with the Prophet’s own words:
«لَقَدْ أَخَذَ اللهُ بِبَصَرِهَا عَنِّی.»
“Indeed, Allah took away her sight from me and concealed me from her.”(Ibn Hishām, vol. 1, p. 238)
During the Hijrah(emigration of the Holy Prophet) from Mecca to Medina, reliable histories report that when the idolaters gathered at the Prophet’s door intending to kill him, they did not see him. After appointing Imam Ali (pbuh) to sleep in his bed, the Prophet (pbuh) came out, took a handful of dust, cast it upon them, and recited surah “Yasin” up to «فَهُمْ لَا يُبْصِرُونَ» — then passed by and no one saw him. (Ibn Hishām, vol. 2, p. 333; Ibn Saʿd, al-Ṭabaqāt al-Kubrā, vol. 1, pp. 227–228; Ibn al-Athīr, al-Kāmil fi al-Tārīkh, vol. 2, p. 103)
In the “al-Durr al-Manthūr” interpretation, there is also a lengthy narration from Imam Ṣadiq (pbuh), from his father, from Imam Sajjad (pbuh), from Amir al-Muʾminin (pbuh), which serves as further evidence of this matter.
Likewise, regarding the verse:
«وَجَعَلْنَا مِنْ بَیْنِ أَیْدِیهِمْ سَدّاً وَ مِنْ خَلْفِهِمْ سَدّاً فَاَغْشَیْنَاهُمْ فَهُمْ لَا یُبْصِرُونَ» (يس/ ۹)
“We have placed a barrier before them and a barrier behind them, and covered them, so they cannot see.”(36:9)
Interpretations record hadiths that support this very fact. (Ṭūsī, al-Tibyān, vol. 8, p. 446; Ṭabrisī, Majmaʿ al-Bayān, vol. 8, pp. 649–650; Suyūṭī, al-Durr al-Manthūr, vol. 5, pp. 258–259; and others)
In the biographies of the Imams (pbut), too, there are multiple examples. For instance, the disappearance of Imam Sajjad (pbuh) from the agents of ʿAbd al-Malik ibn Marwān’s sights — reported not only by Shi’a scholars but also by Sunni authorities such as Ibn Ḥajar. (al-Sawaʿiq al-Muḥriqah, p. 200)
Thus, the phenomenon of a person becoming unseen is historically established.
As for the concealment of identity, without the person’s body disappearing, this is even simpler and often requires no miracle. Many times, we see someone plainly before us, yet we do not recognize who he is.
Given this introduction, we answer:
Although the wisdom, authenticity, and benefit of the Imam’s occultation could happen either through bodily concealment or through hidden identity, the collection of narrations and accounts of visitors to the Imam— when interpreted together — shows that both forms have occurred. At times, both even happen simultaneously, one person sees the Imam but does not recognize him, while another person at the very same moment does not see him at all. Just as in the examples of the Prophet (pbuh), where some saw him and some did not.
It should be emphasized that the physical disappearance of a person does not occur without divine intervention or a suspension of the natural order. In contrast, the concealment of a person’s identity or title, so that they remain unknown to others, can occur naturally. However, in some cases, maintaining this concealment over time—or preventing people from recognizing and seeking knowledge of the Imam—may require extraordinary divine action, affecting hearts and perceptions. In such circumstances, Allah(swt) provides all necessary means, whether ordinary or miraculous, either through the Imam himself or directly, in whichever way serves His wisdom, to realize His will and protect His designated representative(Imam).
This discussion continues...
Adapted from “Answers to Ten Questions About Imamate; by Ayatollah Safi Golpayegani" with slight modifications.
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