Manner of Awaiting the Hidden Imam, Imam al-Hujjah, al-Qa’im,                  Imam Mahdi (aj)

Written by Ali Akbar Talaafi

Introduction

In the Name of Allah, the Beneficent, the Merciful
“Say: The unseen is only for Allah; therefore wait – surely I too, with you am of those who wait.” (20:Surah Yunus 10)

Almost twelve centuries have now passed from the sorrowful occultation of the Imam of the age (a.t.f.s.). Undoubtedly, this prolonged period shall continue until his advent. As certified by Imam Ridha (a.s.), the story of reappearance is like the story of the Day of Judgment since nobody save Allah is aware of its timing.1
Besides, it’s an onerous affair for the inhabitants of the earth and heavens that would not occur but all at once. Thus, inquiring into the timing of Imam’s advent is a futile task while awaiting his advent is our duty. Imam Javad (a.s.) says:

“Verily, the Qaem from us is the very Mahdi; that which is obligatory during his occultation is to await his coming and during his advent to obey his commands.”2
Awaiting (Entezar) means to have hope and expectation by heart of Imam’s advent, which springs from recognition and faith in his advent. Such an act carries numerous spiritual rewards and values.3 Like other forms of worship, awaiting (Entezar) enjoys practical qualitative dimensions such that our divine leaders have laid great emphasis and reckoned its observance as a duty and responsibility for the people during the period of occultation.
The writings that you have at hand are a selection of those very divine duties and responsibilities, which we have compiled for recalling and reminding ourselves about them. Of course, numerous scholars and researchers have expressed this matter very beautifully and eloquently, thus leaving behind invaluable effects to their credit.

We hope every one of us ponders upon the duties that we have before the Imam of the age (a.s.) and by acting upon them we attract his holy grace and favour and have a share, though a little, in preparing the ground for Imam’s advent.
Ali Akbar Thalafi,
28 Jamadi al-Thani 1417
1. Kamaluddin; 2/373
2. Kamaluddin; 2/377
3.Refer to Kamaluddin 2/644-647 & Nur-al Absar Fi Fazilat-ul-Entezar/15-23.
Recognition of Imam of the Age
In the Ahl al-bayt (a.s.) school, it is fixed that the land has never been, and shall never be void of a divine hujjah (proof) and leader and the people of every era are duty-bound to recognize such a leader appointed by God and not to deny him.

Uthman-ibn-Saeed Amri who held representation for Imam Hadi, Imam Askari and Imam Mahdi (a.s.) says:
“I was in the presence of Abu Muhammad Hasan-ibn-Ali (a.s.). He was inquired about the hadith narrated from his forefathers that the land would never remain void of Allah’s plea until the Day of Judgement and anyone who dies and does not recognize the Imam of his time has died the death of ignorance.”
In reply, Imam (a.s.) said:
“This is the true just as daylight is true.”
They said:
“O the offspring of the Messenger of Allah. Who is the Hujjah and Imam after you?”
He (a.s.) replied:
“He is my son Muhammad. He is the Imam and Hujjah after me. Anyone who dies and does not recognize him has died the death of ignorance.”1
As certified by Imam Sadiq (a.s.), the death of ignorance refers to the very death while having strayed and deviated.2
Recognition of Imam of the age (a.t.f.s.) holds importance from two aspects: ancestral and noble birth. A Shia should know who Imam’s forefathers are and what status and dignity he holds. By this recognition, the true claimant is distinguished from the false ones and nobody will have the least doubt at any time.
About acquaintance with Imam of the Age (a.t.f.s.), the Holy Messenger of Allah (s.a.w.a.) and the Imams (a.s.) have narrated numerous traditions that have come down in independent books. For instance, Shaikh Tusi has narrated them in the book “Al-Ghaibah”, Shaikh Nu’mani in “Al-Ghaibah” and Shaikh Saduq in“Kamaluddin.” Sadr-ul-Islam, Hamadani says: During the current era, it is obligatory for all believing men and women and every Muslim to have a few copies of these books in Arabic and Persian languages in their houses for their reference.3
1.Kamaluddin; 2/409& Kifayatul-Athar/292.
2.Al-Kafi; 1/376
3.Takaleef al-Anam/269
Following the Imam of the Age
Acting upon the rules and etiquettes of Imam (a.t.f.s.) is among the vital dimensions of ‘Awaiting’ (Entezar). Anyone calling himself a Shia should please Imam (a.t.f.s.) by this act and should strive in fulfilling his aims and aspirations. Amir-ul-Mu’minin (a.s.) while seated on the pulpit of Kufa said:
“O Allah, verily, Thy land is helpless but to have a hujjah appointed by Thee for Thy creatures for guiding them towards Thy religion and teaching them Thy knowledge so that Thy proof (argument) is not rendered null and the followers of Thy saints (prophets) do not get deviated after having received guidance. This hujjah may be manifest and not obeyed or may be in hiding and in the state of waiting. If he goes in hiding at the time of guidance, then the believers set firm his holy knowledge and etiquette in the hearts and act upon them.”1
Imam Sadiq (a.s.) says:
“Truly, the master of this affair would go in hiding. So, (during that time) a slave should fear Allah and should safeguard his religion.”2
“Anyone wishing to be among the followers of the ‘Qaem’, should await his advent while at the same time keeps himself aloof from sins and adopts good ethics. If such a person dies before the ‘Qaem’s uprising, his reward will be like the reward of someone who has been in the presence of the ‘Qaem’.So strive hard and await his coming for you are a group upon whom is the mercy.”3
1. Kamaluddin; 1/302
2. Al-Kafi; 1/335 & 336; Ghaibah-Tusi/455 and Ghaibah-Nu’mani/169
3. Ghaibah-Nu’mani/200

Inviting the People towards Imam of the Age
The divine duty of every human being is to save his fellow creatures from perversion and wretchedness. And as certified by Imam Askari (a.s.), anyone who dies while not having recognized the Imam of his time has died in ignorance.1
Thus, those who have recognized their Imam and have faith in him have another duty of introducing Imam (a.t.f.s.) to others. Sulaiman-ibn-Khalid says:
I informed Imam Sadiq (a.s.) that my family members are people who accept my talks. I asked: Should I invite them to this affair? Imam (a.s.) replied: ‘Yes, for Allah, Exalted be He, mentions in His Book:
“O you who believe! Save yourselves and your families from a fire whose fuel are men and stones” (Surah Tahrim, 66:6)
The scholars serving the Ahl al-bayt (a.s.) too have a heavy mission to bear on this path, as they are responsible for leading the people during the period of occultation.
The divine scholar and jurist Ayatullah Mirza Mahdi Esfahani (1365 A.H.) a great lover of Imam az-Zaman (a.t.f.s.) in his letter to his student, Ayatullah Shaikh Muhammad Baqir Maleki Miyanji (1419 A.H.)2 Pinpoints that the first duty of scholars is to open the door of the house of Ahl al-Bayt (a.s.) before the Shias. He recommends them to talk about the Imamate and perfection of Imam of the age (a.t.f.s.) so that the people remain immune from the evil. In one part of this letter, he writes:
‘O brother, I advise you; and once again I advise you to invite the people towards the Imam (a.s.) of the time, their refuge and shelter and direct their hearts and tongue towards him.’3
1. Kamaluddin; 2/409 and Kifayatul-Athar/292
2. A scholar and researcher of our time in the theological school in Qum. His honourable teacher Ayatullah Mirza Mehdi Esfahani bestowed him with the title of jurist. Among his published works, the most important ones are“Menahij al-Bayan Fi Tafsir al-Quran”, “Tauhid al-Imamiyah” and “Badayeh al-Kalam Fi Tafsir Ayaat-ul-Ahkam”. I thank his son, Mr Ali Maleki, a learned and prolific personality who has kept at my disposal a copy of the aforesaid letter.
3. Al-Kafi; 2/211
Serving the Imam of the Age
Imam Sadiq (a.s.) was asked: ‘Has the Qaem been born?’ Imam (a.s.) replied:
“No. If I were to meet him I would serve him all my life.”1
Ayatullah Sayyed Muhammad Taqi Musawi Esfahani says: This tradition signifies that serving the Imam (a.t.f.s.) is the highest form of worship and the most beloved form of obedience. This is because Imam Sadiq (a.s.) who has spent his noble life only on the path of divine worship and obedience says that if he met the Qaem, he would serve him all his life. Thus, it becomes clear that striving to serve the Qaem is the highest form of obedience and the noblest way of gaining proximity to Allah as Imam Sadiq (a.s.) has preferred this to all other forms of worships and obedience.2
1. Ghaibah-Nu’mani/245
2. Mikyal al-Makarem; 2/220
Preparedness for Assisting the Imam of the Age

Allah, the Almighty says:
“O you who believe! Be patient and excel in patience and remain steadfast, and be careful of (your duty to) Allah, that you may be successful.”(Surah Ali- Imran, 3:200)

Imam Baqir (a.s.) interpreted this verse as follows:
“Adopt patience while following the religious laws and forbear the harms inflicted by your enemies and be ready for serving your Imam for whom you are awaiting.”
The necessity for preparing oneself for assisting the Imam of the age (a.t.f.s.) at the time of his advent arises from his armed uprising by which he shall cleanse the earth of tyranny and oppression. For this reason, a Shia is supposed to mobilize himself for that day which would occur all of a sudden. Imam Sadiq (a.s.) says:
“Every one of you must make ready something for the uprising of the Qaem even though it may be an arrow.”1
1.Ghaibah-Nu’mani/320
Praying for Imam of the Age
Prayer for hastening Imam’s advent is a command from Imam az-Zaman (a.t.f.s.) himself. As he (a.t.f.s.) says:
“And pray abundantly for hastening the ‘faraj’ (respite) [i.e. Imam’s advent], for that is your very respite and deliverance from entanglements.”1
The divine ‘faqih’, Mirza Husain Nouri writes:
“Among the duties is to pray for the safety of the blessed life of Imam (a.t.f.s.) from the satanic evils of men and jinn and to earnestly call for his quick victory and triumph over the unbelievers, atheists and hypocrites. This it is a kind of manifestation of servitude and one’s consent to Allah’s promise that such a precious figure that is nourished in the reservoir of His Power and Mercy and covered by the curtain of greatness and splendour will be made manifest and the world will be lightened by his rays.”2
About the stimulus of praying for Imam (a.t.f.s.) of the age, Ayatullah Sayyed Taqi Musawi Esfahani writes:
“Praying for someone is the outcome of love for that person. And the main motive behind love and friendship is that one reckons that person’s existence to be a blessing. In fact, goodness in anyone is expedient and is the cause of love towards him. Thus, the more perfect one’s personal acquaintance of a person’s blessed existence and the more perfect his love for him, the greater would be his attachment in prayers to his existence….The more a believer’s knowledge of Imam (a.t.f.s.) and the more his perception that Imam’s existence is a blessing, the more perfect would be his love too. And the more perfect is one’s love, the more would be his endeavours in praying for Imam (a.t.f.s.).”3
1. Kamaluddin; 2/85& Ghaibah-Tusi/292&293
2. Najm-Saqeb/508
3.Kanz-ul-Ghanaem/52 & 53

Sorrow and Grief for Imam of the Age
Among the signs of love and affection for something or someone is that after missing or losing that thing or person, a person is overtaken by grief and sorrow and farther up, tears roll down his cheek.
If we reflect nicely, we shall perceive that from the viewpoint of faith, Imam az-Zaman (a.t.f.s.) is the most beloved personality to be loved and his absence a great calamity.

Didn’t the holy Prophet (s.a.w.a.) say:
“A slave (of Allah) has no faith unless his love for me is more than himself and his love for my Ahl al-bayt is more than his family members.”1
Sayyed-ibn-Taoos says to his son, Sayyed Muhammad: “O my son, Muhammad! I advise you, your brother and anyone who reads this book to deal correctly with the Almighty Allah and His Messenger (s.a.w.a.) and to follow their recommendations and glad tidings about the advent of our master, Mahdi (a.t.f.s.). For, I have witnessed a plenty the words and deeds of numerous people in opposition to what Allah and His messenger wish so.
For instance, if he loses someone, a horse, a dirham or dinar, his thought will at once focus on them and he will earnestly strive to find them. But I have not found anyone so engrossed over the matter of delay in Imam’s advent as they are over such petty issues. Besides, they are not disturbed by Imam’s absence as they are by losing such petty things. So, how can such a person claim that he has recognized the right of the Almighty Allah and His messenger (s.a.w.a.) and that he believes in the Imamat of Mahdi (a.t.f.s.)?”2
Those who sincerely await Imam az-Zaman (a.t.f.s.) and are in grief and sorrow until his reappearance should manifest their grief by heart and shed tears of blood for his separation.

Imam Sadiq (a.s.) says:
“Know that he would remain in concealment for a while and he would be un- remembered (by the people) until they would say: he has died! He has been killed! To which valley he has gone?! And O the eyes of believers, shed tears for him.”3
In this connection, Agha Hamadani recommends recitation of Dua al-Nudba. He says:
“It is recommended that every Friday, the friends of Hazrat, men and women gather in a mosque or other holy place and recite this dua with utmost grief and sorrow and lament for the occultation of this radiant sun and separation of this dearest soul on earth.”4
1.Bihar al-Anwar; 17/13. Also, refer to same; 27/86 & 112.
2.Kashf al-Muhajah / 206, chapter 150.
3. Ghaibah-Nu’mani /152 & 153.
4.Takaleef al-Anaam/189.
Patience and Resistance against the Enemies

Considering that the period of occultation has stretched too far, the enemies take undue advantage of the situation and taunt and vex the followers of Imam az-Zaman (a.t.f.s.). Some say: He has not been born. Another group writes: He has come and left! Yet, some consider the Shias to be liars and label them as superstitious and ignorant people!
As we truly know and conceive that Imam az-Zaman (a.t.f.s.) is alive and present, we should adopt patience and not allow the least doubt to enter our hearts.
Imam Husain (a.s.) says:
“From us are the twelve guided ones. The first of them is Amir-ul-Mu’minin, Ali-ibn-Abi Talib and the last of them is the ninth from my progeny who is the Imam establishing the truth. Through him, the Almighty Allah will make alive the earth after its death and will make the righteous religion to prevail over all religions, though the enemies may averse. For him is the‘ghaibah’ (occultation), due to which a group will forsake religion while another group would remain steadfast and consequently vexed. They would be scorned and sarcastically addressed: ‘If you tell the truth, then when will this promise turn out true?’1
Know that anyone who forbears and tolerates the teasing of the enemies during occultation is like one who participates in the holy Jihad accompanying the Prophet (s.a.w.a.).”2

1. Yasin (36)/48
2. Kamaluddin 1/317
Unanimity for Assisting Imam az-Zaman
Numerous reasons have been mentioned for the occultation and concealment of Imam az-Zaman (a.t.f.s.). Among them, we may mention the fickle and unfaithful attitude among the people. About Imam az-Zaman, Khwaja Nasir- uddin Tusi writes: “His existence is grace and his domination yet another grace; his occultation and concealment is due to us.”1
If the people desire their Imam’s advent, they must get united by heart in this respect and must manifest this holy union in their deeds too. In the case of past nations too, if a prophet would voluntarily go into hiding and the people would sincerely and unitedly pray to Allah for the return of the said prophet, Allah would grant their wish.2 In this regard, Imam az-Zaman (a.t.f.s.) has recommended us to follow the same path. In his lofty address to Shaikh Mufid (413 A.H.), Imam (a.t.f.s.) says:
“If our Shias (may Allah give them the opportunity of obedience) would be firm on their promises whole-heartedly, our meeting would not be delayed and they would see us much sooner; a seeing that is accompanied with true recognition with respect to us. Thus, nothing keeps them far from us save their unpleasant actions that we become aware of and which we don’t reckon to be worthy.”3
1. Kashf al-Merad / 388
2.Kamaluddin /130 & 132
3.Kamaluddin 2/85; Ghaibah –Tusi/292 & 293
Guarding the Creed
The Shiite creed, right from its expansion at the time of the Prophet (s.a.w.a.) and Imams (a.s.) was subject to attack by the enemies and more so during the time of occultation. This is because by the twelfth Imam’s absence, they find the arena empty and thus utilise this opportunity by misguiding and deviating the people.
Those who truly and sincerely await the Imam of the age (a.t.f.s.) are responsible for defending the creed and ideal of Imam and answering the satanic doubts and inspirations of the enemies with all their might. Imam Hadi (a.s.) says:
“If during the absence of your Qaem, there remains no scholars who invite the people towards him and defend his religion with divine proofs and arguments and free Allah’s helpless slaves from the trap of Satan and the enemies…, none would remain except those who turn their backs to Allah’s religion and become apostates.”1
1.Tafsir al-Askari (a.s.) / 345.

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