A) The Meaning Of Awaiting

It is an innate behaviour from which emanates the preparation for whom we are Awaiting. Thus, as the intensity of the Awaiting increases, the measure of preparation also is on the rise. For example, when we wait for a difficult examination that we fear, we will ready ourselves for discussions and debates in better ways and means for we do not know as to what question will be asked and in what manner. Therefore, this Awaiting should be done in an even better manner because we are waiting for none other than our master, Sahib az-Zaman (AJ).

It is obligatory on us that we acquaint ourselves with the characteristics of our master, the Awaited One, from the transmitted traditions related from his infallible ancestors. Consequently, we will be certain that our Imam (‘a) is the twelfth Imam, he is still alive from the day of his birth and will continue to live till he reappears. He will infuse a new life into the Shariah of the seal of the Prophets, Hazrat Muhammad Mustafa (S), through the establishment of justice and destruction of evil. It is quite possible that this affair is brought to its completion in this very year or perhaps, may be postponed to another year. It all depends on the deeds of the Shias, as he (AJ) has expressed his desire in one tauqee’,

His obedience – been united with their hearts in the fulfilment of the covenant imposed on them, they would not have been deprived of the blessing of our meeting. And indeed, they would have the good fortune of seeing us with true recognition and their verification concerning us. Then nothing conceals us from them except (those news) that reach unto us and which we dislike and don’t expect from them.”1

In another tauqee’ to Shaykh Mufeed (a.r.), he (AJ) wrote,

“Then each one of you should act in a way that brings you closer to our love and refrain from all those actions that bring you nearer to our dislike and anger. For surely, our affair (reappearance) will be sudden and unexpected, when repentance will be of no benefit nor will regret over misdeeds save him from our chastisement.”2

The Essentials of Physical Awaiting: Bodily Awaiting is an extension of awaiting from the heart. The one who waits perennially strives to keep away from sins and disobedience (of Allah). Hence, apart from always endeavoring to create a safe environment for his soul, he also tries ways and means to improve the others. Abu Baseer narrates from Imam al-Al-Sadiq (‘a),

with piety and good ethics while he is in a state of Awaiting. So if he dies and the Al-Qa’im rises after him (i.e. his death), his reward will be like the one who has found the time of the Al-Qa’im. Then strive and await, congratulations to you, O nation on whom is mercy.”3

Here, we would like to mention a few traits that ought to be present in the one who awaits:

a) He should be aggrieved and distressed on account of his separation from his Imam (AJ).

b) He should cry, make others cry or atleast appear to cry for his (AJ) separation.

c) He should always remember his Imam (AJ).

d) He should distance himself from the materialists and sinners.

e) He should pray to Allah the Almighty for the safety of Imam az-Zaman (AJ) and his early reappearance, mostly in those times when supplications are accepted.

f) As the duration of occultation increases, his craving for his Imam (AJ) should increase by the day.

g) Encouraging and exhorting the believers to pray for the reappearance of Imam az-Zaman (AJ).

h) To be prepared every moment and every second for his reappearance.

B) The Excellence Of Awaiting

The Holy Prophet (S) said:

“The best worship is to await the reappearance.”4

Amir ul-Mu’minin Ali Ibn Abi Talib (‘a) said,

“The one who awaits our affair is like the one who is soaked in his blood in the way of Allah.”5

And in yet another tradition, Imam Al-Sadiq (‘a) gives glad tidings,

“One who dies among you while he is awaiting for this affair (i.e. reappearance of al-Mahdi), is like the one who is with the Al-Qa’im in his tent.”

The narrator says that Imam Al-Sadiq (‘a) was quite for a moment and then said,

“Nay! He is like the one who has fought alongside the Al-Qa’im with his sword.”

Then he (‘a) said,

“Nay! By Allah! He is like the one who has attained martyrdom in front of the Holy Prophet (S)”6

C) Necessity Of Awaiting

It is narrated in ‘Kamal al-Deen’ from Abdul Azeem al-Hasani (a.r.) that he said, “I went to Imam Muhammad Taqi (‘a) to ask him about the Al-Qa’im, whether he is Mahdi or other than him? Before I could ask, he (‘a) told me,

يا َابا الَْقاسِمِ اِنَّ الَْقآئِ  م مِنا ه  و الْ  مهدِىُّ الَّذِ  ي يجِب َا ْ ن ينت َ ظ  ر

َف  ي َ غيبتِه،  و ي َ طا  ع فِ  ى ُ ظ  ه  ورِه،  و ه  و الثَّالِ ُ ث مِ  ن  وْلدِ  ى

‘O Abal Qasim! Surely the Al-Qa’im from us, he is the Mahdi. It is necessary to wait (for his reappearance) during his occultation, to obey him when he reappears and he is my third descendant.’”7

From whatever was discussed, we gather that all the Prophets (‘a) and successors (‘a) from Hazrat Adam (‘a) to the last among them (S) waited for the reappearance of Hazrat Sahib az-Zaman (AJ). Lastly, the Holy Qur’an orders:

فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ

“Then wait all of you, for surely I am with you among those who wait.” (Holy Qur’an, 10:102).

• 1. Al-Ihtijaj, Shaykh Tabarsi (a.r.), vol. 2, p. 599, the tauqee’ to Shaykh Mufid (a.r.).
• 2. Al-Ihtijaj, Shaykh Tabarsi (a.r.), vol. 2, p. 498, the tauqee’ to Shaykh Mufid (a.r.).
• 3. Bihar al-Anwar, vol. 52, p. 140, narrating from al-Ghaibah of Nu’mani (a.r.).
• 4. Bihar al-Anwar, vol. 52, p. 125, narrating from Kamal al-Deen of Shaykh Saduq (a.r.).
• 5. Bihar al-Anwar, vol. 10, p. 104, narrating from Al-Khisal, Babawayh al-Qummi al-Shaykh al-Saduq.
• 6. Bihar al-Anwar, vol. 52, p. 126, narrating from Mahasen of Barqi (a.r.)
• 7. Kamal al-Deen, vol.2, p.377, ch.36.