They (a.

They (a.s.) replied, "He feared being killed.74" In some traditions, Imam Baqer (a.s.) and Imam Sadeq (a.s.) 'Pointed towards his stomach', thereby suggesting apprehension of murder75. Therefore, one group of traditions has established that Imam-e-Zaman (a.s.) went into occultation to avoid being killed. Another group of traditions has considered occultation as a mode of examination of Shias. Why did Imam (a.s.) go into occultation?

Because Allah the Almighty intended to test the Shias during occultation76. Of course, more traditions talk about apprehension of being killed. Yet, some other traditions are of the view that Allah alone knows the real reason and we are unaware of it77. Most of the scholars have relied on the last mentioned reply that only Allah knows the real reason of this affair and that we are totally uninformed about it.

They also bring instances to prove their point as to how on occasions Allah Himself or His appointees have performed some tasks whose rationale were unknown to anybody. For example, they cite the story of Hazrat Moosa (a.s.) and Hazrat Khizr (a.s.). The latter did some things, while the former was unaware of their logic. He objected to Hazrat Khizr (a.s.) but was told of the reasons much later.

This group is of the view that after the reappearance of Imam-e-Zaman (a.s.), people will know the real rationale behind occultation. Therefore, as few reasons have been cited, let us gather them and reach to the core of the discussion. That is, let us examine the various rationales given in the traditions and on further intensive research and investigation; hope to understand the philosophy of occultation with the help of these traditions.

To understand this concept, it is necessary to analyze a few topics and clarify them. Firstly, it is not necessary that Allah should guide everybody forcibly. For, mankind has been created in a way that he should strive to achieve perfection voluntarily and attain the status of a complete worshipper. For Allah, creating a perfect man is very much possible, but of course, through coercion.

But if He has decreed that man must acquire this position on his own volition and accord, then the onus is on him. In other words, divine grace is conferred on one and all. But how each individual realizes this potential is dependent on him and related to his freedom. It does not imply, by any means, that Allah the Almighty is unable to create a Al-Ghaibah of No'mani, Chapter 10, p. 176 Ibid. pp. 176, 177 76Ibid.