SHAFAQNA- Hadrat Hujjat ibn Hasan al-Askari(A.S.) the Twelfth Holy Imam, Al-Mahdi was born on 15th Shaban in 255 A.H. in Samarrah(Iraq). On this Auspicious and Solemn Occasion we extend our Heartiest and Happy Greetings to all the peace-lovers and justice seekers in the world.
15th Shaban:The Happy and Auspicious Birthday Anniversary of Imam Mahdi (PBUH)
Title: Al-Mehdi, Saheb-ul-Asr and Al-Hujjat
Kunyat: Abul Qasim
Born at Samarrah, on Friday, the 15th Shaban 255 A.H.
Father’s name: Imam Hasan-al-Askari(A.S.)
Mother’s name: Nargis Khatoon
He is still living and will appear before the end of the world.
1st Heavenly Concealment: 8th Rabi-ul-Awwal 260 A.H.
Final Heavenly Concealment: 10th Shawwal, 328 A.H. (939 A.D.).
There existed a good deal of harmony and uniformity between the aspects pertaining to the births of Holy Prophet Muhammad(S.A.W.), the last Apostle of God and Imam Mahdi, The last Apostolical Imam. Just as the coming of the Holy Prophet(S.A.W.) was prophesied well in advance by the preceding Prophets, similarly the impending news of the gracious birth of Imam Al-Mahdi was foretold by the Holy Prophet(S.A.W.).
Innumerable traditions in this context quoted right from the Holy Prophet(S.A.W.), from the glowing contents of many books of Masanid, Sehah and Akhbar, and of Shia scholars (Ulama) existed. Many Sunni scholars have accumulated these traditions in complete volumes also, e.g.: “Albayan fi Akhbar-e-Sahib-al-Zaman” by Hafiz Muhammad Ibne Yusuf Shafeyee and “Zikrenal-al-Mehdi” by Hafiz Abu Nayeem Isfahani, as well as “Sehah-e-Abu Daud” and “Sunan Ibne-e-Majah”. All of the above books record the traditions bearing evidence of the coming of this Holy Imam. Out of those traditions two are quoted below:
1. Abdullah Ibn Masood quotes the Holy Prophet(S.A.W.) as having said, “Even when the entire time of the world’s existence will have been already exhausted and one solitary day left to embrace the eve of Doomsday, God will expand and make that very day swell to such a length of time as to accomodate the ultimate reign of a person out of my holy progeny who will be called after my name. He will then make the earth abound with peace and justice as it will have been fraught with injustice and tyranny before him.”
2. Hazrat Abdullah Ibn Abbas narrates that the Holy Prophet(S.A.W.) said, “I am the leader of all the Prophets while Ali(A.S.) is the leader of all the Imams (Successors of the Prophets). I will be followed by twelve successors, the first amongst them being Ali(A.S.) and the last one Mehdi.” (Behar-ul-Anwar).
The above tradition vouches well for the fact that the twelfth Imam is the last Imam of the Holy Prophet(S.A.W.), and stands as the final Divine Authority (Hujjah) on earth. His Apostolical career is divided into three important phases, i.e. the period of his childhood, the period of his “Ghaibat” (concealment) and the period of his “Zuhoor” (Re-appearance).
Name Epithet and Titles:
The name of our twelfth Imam is Muhammad, epithet Abul-Qasim and his well-known titles ar ‘al Qaim’, “al-Hujjat”, “al-Muntazer”, “Al-Mehdi” and “Saheb-uz-Zaman”.
He was born on 15th Shaban 255 A.H. in the city of Samarrah. The momentous and singular aspects of his birth greatly resembled those under which the Prophet Moosa (Moses) was born. The birth of Hazrat Moosa had signalled the downfall and extinction of the empire of Pharoah, who had ordered the slaying of all the newly born children of Bani-Israel.
The Abbasid kings were similarly apprehensive of the continuous traditions of the Holy Prophet(S.A.W.) about the birth of Imam Mahdi, who was to bring about a curse to their (Abbasid) very empire. They were, therefore, laying in ambush to discover the birth of the Holy Imam and to put an end to his life. But the event of the Holy Imam’s birth was enveloped and shielded by the same Divine protection and miraculous phenomena which had marked the historical birth of Prophet Moosa. His birth remained strictly confidential and his nursery shrouded in secrecy except to a few devotees.
The Imam’s birth had coincided with the reign of Al-Mutamad, the well-Known Abbasid king. He, being aware of the prophecy of the twelfth Imam’s birth occurring in his reign, was extremely
worried and anxious to trace him out. But on the martyrdom of Imam Hasan Askari(A.S.), when he was informed about the Imam’s funeral prayer having been conducted by his four year old son, his perplexity knew no bounds.
It struck his mind that this very boy must be the Holy Imam, but he managed to hide his inner concern at the news of the existence of the young Imam. In order to get confirmation that the young Imam did in fact exist, he ordered the arrest of the Imam’s mother, Janab-e-Nargis Khatoon.
The Arrest of Janab Nargis Khatoon:
When Janab Nargis Khatoon was brought before Al-Mutamad and inquiries made about the birth of the twelfth Holy Imam, she, in order to safeguard her own life as well as to protect her son, replied that she had never felt the symptoms of maternity and labour pain; so, for the moment, he did not harass her, but did put her under the most strict surveillance of Qazi Abu Shorab, entrusting him with the task of killing any child born to her.
Soon after this incident, the Abbasid kingdom passed through a revolutionary phase which greatly bewildered al-Mutamad. He was forced to face the invasion of Sahib-al-Zanj, who raided Hejaz and Yemen and let loose the hounds of loot and arson thoroughout the Abbasid kingdom, subjecting the administration of Baghdad, the capital, to utter chaos. Al-Mutamad was, therefore, naturally too occupied by warfare to pay any attention towards Janab Nargis Khatoon, who was consequently released after six months and questioned no further about the birth of the twelfth Holy Imam.
The Holy Imam was brought up by his father Imam Hasan Askari(A.S.), the eleventh Imam who resorted to the same underground and secret measures in rearing his child as Hazrat Abu Talib had adopted in connection with safe-guarding the Holy Prophet Muhammad(S.A.W.). He used to take care of his child in one portion of the house for a few days and then shift him to another with a view not to let the exact whereabouts be known.
While Imam Hasan Askari(A.S.) kept the birth of the young Imam-to-be and the affairs of his infancy a well-guarded secret, he did put him within the access of some exclusive devotees and sincere friends in order to familiarise them with their would-be Imam to whom they would pledge their allegiance.
Below mentioned are the few names, quoted from the authentic books of both Sunni and Shia sects, of people who had the honour of having personally seen the Holy Imam Mehdi.
It is mentioned by Abi Ghanim that when Imam Hasan Askari’s son was born he named him after Muhammad and on the third day after his birth, bringing forth the child to show him to some of his followers, declared thus:
“Here is my successor and your would-be Imam! He is that very Qaim to whose reverence your heads will bow down. He will re-appear to fill the earth with blessings and justice after it will have been abounding with sins and vices”.
Muawiyah Ibn Hakeem, Muah Muhammad Ibn Ayyub and Muhammad Ibn Usman mentioned that they called upon Imam Hasan Askari(A.S.) with a deputation of forty persons. The Holy Imam showed them his newly-born child and said,
“This is your Imam after me! All of you should unanimously submit your allegiance to him and should not allow any controversy on the subject which will lead you in peril! Mind that he will no more be visible to you.”
Imam Hasan Askari(A.S.) was martyred on the 8th Rabi-ul-Awwal 260 A.H. and the day marked the inception of his son’s Imamat and his elevation to the Apostolic office being the source of spiritual guidance for the whole universe.
As, according to God’s will, all the affairs pertaining to the Holy Imam were to remain strictly behind the curtain, he commissioned some of his deputies and ambassadors, who had been looking after the religious affairs from the time of his father to act as the associates between the people and the concealed Imam. They conveyed the problems and religious queries of the people to the Holy Imam and brought back the verdicts and the answers of the Holy Imam to the people.
It was by the Will of God that he disappeared and will again reappear by the Will of God. This will be a prelude to the Day of Judgment.
There exists a well-known and accurate hadith, narrated from the Holy Prophet of Islam(S.A.W.) which states: “One who dies without knowing the Imam of his/her Era, dies the death of the Age of Ignorance (Jahiliyyah)”
This blessed hadith should give rise to an essential question to all rational and faithful minds i.e. “Do you know who is your Imam today? Who?” Naturally, there exists a divinely appointed Imam at all ages. The first was Prophet Adam; during the time of the Prophet of Islam(S.A.W.), obviously it was he!
Note that after one Imam passes away, the following Imam starts his leadership immediately after his predecessor’s demise. God has chosen him, not Man. And so, lets endeavour in discovering more about our Imam.
Al-Mahdi, meaning The Guided One and also known as Al-Qa’im, The One Who Will Rise was born of a Byzantine woman named Nargis, in Samarra’, Iraq, on the night of the 15th Sha’ban 255 AH / 869 CE and was brought up in secret under his father, the Eleventh Imam, Hasan al-Askari’s tutelage.
It was well known even before his birth that this 12th Imam would be in ghayba or Occultation, which consist of two parts:
a) Ghaybat-i Sughra or Minor Occultation which is shorter and begins at his birth continuing until the end of the period of direct representation or Sifara between him and the Muslims;
b) Ghaybatu’l-Kubra or Major Occultation from the end of the Imam’s representatives or Sufara till the Imam’s reappearance at the end of time.
When his father Imam Hasan al-Askari(A.S.) died in 260 AH, Imam Muhammad Al-Mahdi(A.S.) was just five years old and had been seen by only very close associates of his father. As the 12th Imam, Imam Mahdi(A.S.) then maintained contact with his followers during the Ghaybat-i Sughra, which extended until the year 329 H / 940 CE through a succession of four Deputies or Na’ib and lived an invisible existence as far as the public was concerned.
In 329 AH / 940 CE, predicting the death of the deputy ‘Ali ibn Muhammad as-Samuri within six days, Imam Mahdi(A.S.) issued an order through him that with the demise the special deputation of the Imam would henceforth end and Ghaybatu ‘l-kubra would begin. As-Samuri died six days later and the Muslims continue to await until this Modern Era, the reappearance of Imam Mahdi(A.S.).
According to a hadith in Bihar al-Anwar Vol. 52, the sixth holy Imam was narrated to have said that
“..The subject of occultation is among the divine secrets and a concealed matter whose knowledge is only with God. Since we regard God to be wise we must also affirm that His acts are based on that perfect wisdom, even when the detailed understanding is not accessible to us.”
God, The All-Wise, said: “And certainly We wrote in the Book, after the reminder, that (as for) the earth, My righteous servants shall inherit it” 21:105
This verse – and numerous others – is a good tiding for the oppressed and for God’s worthy servants in that a future single government will be established by the most deserving of God’s servants. Concerning 21:105, alluding to these upright servants, Imam Muhammad Baqir (A.S.) has said: “They are the disciples of Al-Mahdi, at the end of time (of the world)”
This concept i.e. that truth shall reach its rightful owners and that governance will return to its original owners seems difficult – if not impossible – to understand for (today’s) oppressors. Hence the following noble verse which states:
“Most surely in this is a message to a people who (absolutely) submit to Us” i.e. the perception of such an issue is feasible for those laudable servants who earnestly ask Almighty God, during their prayers and supplications, for the Advent of Mankind’s Ultimate Saviour, and who refuse and turn away against the authority and leadership of oppressive governments.
Virtues of Birth-Date:15th of Sha’ban
The manifestation of the Infallible Imam, on earth, is similar in nature to the revelation of the Noble Qur’an’s verse; both are divine treasures revealed to Man. The Holy Qur’an and the Holy Prophet’s pure progeny are two inseparable, powerful forces within the system of creation; both bear equal weight with respect to their command (in guidance) within the cosmos. The Book is tantamount to theoretical guidance whilst the progeny offer practical guidance:
“Certainly we sent our messengers with clear arguments, and sent down with them the Book and the Balance (so) that Men may conduct themselves with equity …” 57:25.
Imam Baqir(A.S.) has said that the Balance constitutes the Holy Prophet and the Imams (i.e. his pure progeny). So, if one celebrates and regards the day of Qur’anic revelation – Laylat-ul Qadr – with utmost respect, one should similarly respect the date which signifies the creation and birth of the final Imam which is the 15th of Sha’ban. These two highly valued nights become, essentially, inseparable.
Perusing through books of traditions, one discovers that the importance and virtue attached to the night/day of the 15th Sha’ban is, almost, on par to that on the night/day of Laylat-ul Qadr i.e. both comprising plentiful actions and rituals which one is highly recommended in carrying out and, sincerely devoting oneself to them.
There are several religious traditions which narrate that no-one’s supplication, during Laylat-ul Qadr, will remain unanswered with the exception of those who (i) are disobedient in religion, (ii) cut off relations with their family, (iii) drink alcohol or (iv) bear enmity towards faithful people.
On the virtues of the 15th night of Sha’ban, it has, also, been narrated that the Holy Prophet(S.A.W.) (as well as from Imam Sadiq) has said:
“God forgives His servants in proportion to the quantity of hair (that exists) on the sheep of the kalb tribe.”
The 5th Imam, Muhammad al-Baqir(A.S.) said:
“The most virtuous night after Laylat-ul Qadr is that of the 15th of Sha’ban, and Allah grants His blessings, during this night, to His servants and forgives them by means of His grace and greatness; hence, endeavour during this night with the intention to gain proximity to Almighty Allah. (Note that) Allah has sworn that He does not deprive any ‘beggar’ (one who earnestly requests/begs from Him) – unless the latter requests and searches for something sinful or unpleasant. This night is one which Almighty Allah has bestowed upon us, the Ahl-i Bayt, as Laylat-ul Qadr was granted to the Holy Prophet.”
When describing such a blessed night, some scholars have stated that the night of 15th Sha’ban is Laylat-ul Qadr in its own right i.e. whereas the latter nights constitute the revelation of the Noble Qur’an, the former night constitutes the manifestation/revelation of the ‘live/talking’ Qur’an. This rationale may, also, be extrapolated from our prophetic traditions. The Holy Prophet is narrated to have told Aishah, on the blessed 15th night of Sha’ban:
“Don’t you know what a night this is? It’s the 15th of Sha’ban, that is when people’s fates are recorded and (people’s) sustenances are distributed. God forgives His servants in proportion to the quantity of hair (that exists) on the sheep of the Kalb tribe. During this night, God sends down angels to this world’s heaven (first heavens) and from there, onto the earth – where they shall first (initially) descend onto the city of Mecca.”
Note that these processes i.e. the distribution of sustenance, the descent of angels and the registration of destinies are, all, specific to the Nights of Destiny.
Imam Reza(A.S.) has related from Imam Ali(A.S.) that the latter stated:
“The night of the 15th of Sha’ban is that in which occurs the distribution of sustenance and the registration of fates.”
15th of Sha’ban for Ahl-Sunnah
Without doubt, the night of the 15th of Sha’ban is a blessed night; even most of the Ahl-Sunnah respect and perform worship throughout this night. Many Muslims all around the world visit Mecca and Medina – engaging in worship at Masjid-ul Haram and Masjid-un Nabi – in order to perceive the superiority and virtue of such a night.
The Sunni Muslims call this night ‘Laylat-ul Barat’ : they believe that this was the night when Shaqq-ul Qamar (the splitting of the moon into two) occurred. Although this night was a respected one from the beginning of Islam, it became more superior and perfect by becoming the night when the ‘seal of wilayah’ was born i.e the birthday of Hujjat ibn Hasan(May Allah Almighty Hasten His Reappearance).
Stages of The Night of Destiny
The Night of Destiny possesses a number of stages i.e. Almighty God arranges and predestines the preface of all affairs/matters (worldly/celestial) on the night of 15th Sha’ban; on the 19th and 21st Ramadan, this arrangement and predestination becomes more perfect/finalised; these matters reach their ultimate stage on the 23rd Ramadan. The philosophy behind such stagings may be viewed throughout the traditions (ahadith); that which is mentioned in the Holy Qur’an, with respect to the Night of Destiny, is this final stage of predestination – the one which is irrevocable in nature.
The eminent scholar, Sayyid ibn Tawus, wrote:
There is a narration from Kumayl ibn Ziyad an-Nakhai, where he has said: “A group of us, friends, were sitting in the presence of Amir-al Mu’minin Ali(A.S.)at Basrah Mosque; we asked him ‘which blessed night is being alluded to by Almighty God in verse 44:4.’
Imam Ali(A.S.) replied: ‘the 15th of Sha’ban. I swear by He in whose Hands lies my fate, that all of Man’s actions in the following year – good and bad – will be rewarded; and whoever keeps night vigil, during this night, and recites Khidr’s supplication, will have all his/her prayers answered. I followed him when he was returning home and, then, knocked on his door.
He said: ‘Kumayl, what has brought you here? I said: ‘the acquisition of Khidr’s supplication.’ He said: ‘Sit down! On memorising this supplication, either recite it every Thursday night or one a month or one a year, or even, once during your lifetime for you will be granted assistance from Almighty God as well as His sustenance and forgiveness …” Kumayl, then, started writing down the supplication; hence the latter being commonly associated with Kumayl’s name.”
In another narration, Kumayl has said:
“I saw Amir-al Mu’minin Ali(A.S.) recite this supplication during the state of prostration.”
In any case, the essence of this supplication is associated with the night of the 15th of Sha’ban.
The Two Nights of Destiny
Imam Baqir (A.S.)has said: “The Night of Destiny, in the month of Ramdan, is specific to the Qur’an and Prophet(S.A.W.) whilst the night of the 15th Sha’ban belongs to us, the Ahl-i Bayt, that is, it’s the Night of Wilayah”
In the Qur’an, we read:.
“I swear by the book that makes manifest (the truth). Surely We revealed it on a blessed night…” Surah 44:2-3
“Surely We revealed it on the Night of Destiny” Surah 97:1
“The month of Ramdan is that in which the Qur’an was revealed…” 2:185
The Night of Destiny has also been narrated as occuring during the month of Sha’ban!? The above verses, however, clearly points out that the Night of Destiny – whence the Qur’an was revealed – is within the month of Ramadan.
These two different Nights – i.e. the Sha’ban and Ramadan Nights of Destiny – may thus be classified into two :
(i) the Major Night (of Destiny) : i.e. that whence the Qur’an had been revealed, in the month of Ramadan
(ii)the Minor Night (of Destiny): i.e. the 15th of Sha’ban, when “the Seal of Wilayah” had been born.
Note, that these two nights are neither different nor separable in essence; Almight Allah states about the day whereby religion became perfected, both qualitatively and quantitatively: “…This day have I perfected for you your religion and completed My favour on you and chosen for you Islam as a religion…” 5:3
Here, we observe that Islam hadn’t been perfect up to this (particular)day and that it wasn’t hundred percent satisfactory in Allah’s ‘eyes’. However, with the declaration of wilayah, Islam has become complete and perfect, and moreover has been given full consent by Allah.
According to Muslims from the Shi’a School of Jurisprudence as well as other Schools, this (particular) day (refered to in the verse of the Holy Qur’an) was the Day of Ghadir 18th Zill Hajjah 10th year after the Hijrah.Hence, that which perfected our religion and enabled it to gain Allah’s complete satisfaction was the introduction of the Wilayah and Imamah of the Holy Prophet’s Ahl-i Bayt.
This introduction will become completed with His Eminency Al-Mahdi’s manifestation and appearance- the concept of the latter was not feasible before the Day of Ghadir, when Imamah[with the declaration that Ali ibn Abi Talib(A.S.) was the leader/mawla of the Muslims after the Holy Prophet(S.A.W.)]was introduced to the people by the Holy Prophet of Islam(S.A.W.).
Why Allah, Alone, must appoint the Imam
According to Shi’i Islam, the concept of Imamate is viewed as one of religion’s fundamental pillars, whereas the Sunni school of thought regard it as one of religion’s secondary branches. Before delving into the reasons behind this difference of belief, a brief introduction may be helpful.
That which is concerned with God’s essence, attributes or actions, in fact, concern the fundamental, primary principles of religion (belief) and its boundaries are delineated by the science of theology. However, that which encompasses and deals with the actions and practices of people are incorporated within the secondary aspects of religion.
Sciences which are assigned to this dimension include jurisprudence, ethics, law etc. Returning to the difference of belief: the Shi’ahs believe that the appointment of Imamate is Allah’s responsibility and is classified under His divine will, hence it being a primary aspect of religion.
An Imam ought to be able:
(i) to carry out the duties of Imamate,
(ii) to execute Allah’s divine laws,
(iii) to comment, analyse and explain divine laws,
(iv) to avoid falling into any error, heedlessness or ignorance (with respect to the above three conditions) and
(v) to avoid acting inconsistently, or in error, with regards to his individual duties. Sin can neither reach, affect nor pollute him. An Imam must neither think of nor decide upon performing sins; their thoughts are preserved and free from error and wrongfulness. All this constitutes that very station of “Ismah” which is a component of the ultimate, perfect Man; it is also a pre-requisite for Prophethood.
Such a person can:
(i) understand all the universe’s inner and outer mysteries from Allah and
(ii) properly perceive those actions which behold an effective role with respect to Man’s prosperity and success.
They can, by Allah’s permission, understand and ‘see’ the truth of all things and people. Now, this degree of status (above) may neither be realised nor known by anyone except God – and those who God wills. Hence the reason why the Shi’ah Muslims believe that only God – the knower of all knowledge – may undertake the responsibility of choosing an Imam – no one else.
When God examines Prophet Ibrahim(A.S.) with respect to the latter’s attainment of the status of Imamate, the Holy Qur’an uses the word “ahdi” i.e. my contract/covenant, attaching it to God i.e. Imamate being a divine covenant with respect to its determination and appointment.
2:124 states: “He said: surely I shall make you an Imam of Men.”
Only Allah chooses. At the end of the verse, the conditions required for being accepted within God’s covenant is laid out i.e.: “My covenant does not include the unjust.” The word ‘dhulm’ encompasses any sort of error. Almighty God regards ‘being unjust’ (i.e. carrying out, even, the smallest error) as a barrier to attaining the lofty station of Imamate. Hence, infallibility is a fundamental pre-requisite for Imamate and that’s why the latter is considered as one of the primary principles of religion.
According to religious traditions, the following of a just Imam’s authority is obligatory, in the same way prayers, fasting, zakat, khums, jihad, hajj etc are obligatory. In brief, one system lies upon a meritocracy whilst the other system of belief is tantamount to a weak and unfair democracy – witnessed throughout the West today.
The Holy Prophet of Islam(S.A.W.) has stated: “My ummah’s most superior action constitutes awaiting deliverance from Allah, the Glorified.” The Imams have mentioned that the most evident example of this universal command involves the awaiting of Imam Mahdi’s deliverance, for real deliverance – for the religious – will actualise with his eminence’s manifestation/advent.
‘Abd-ul Azeem Hasani has said: “I went to see my Master, Imam Muhammad Taqi al-Jawad(A.S.), and decided to ask him whether his ‘Qaim’ is the, very, Mahdi or someone else; before I spoke, his eminence commenced speaking:
‘Oh Abul-Qasim! Our Qa’im is the Mahdi; one must await his Advent during his occultation and obey his commands when he comes out of occultation; he is a third descendant of my progeny. I swear by God – who designated prophethood to Muhammad(S.A.W.) and allocated Imamate to us – that even if the world had only one day remaining (of its existence), that one day would be so long that our Qa’im would come out (of occultation) and fill the world with justice, in the same way that it had become filled up with oppression. Almighty God will reclaim his action overnight and will turn the situation in his favour, in the same manner He fulfilled Musa’s movement overnight’. (ie Prophet Musa(A.S.) went to collect fire for his family, but returned with the honour of prophethood and messengership.).
He then said: ‘The best action of our Shi’ahs is to await deliverance in the hands of his eminence (Al-Mahdi).'”
The tradition – as well as numerous others – emphasises that the Advent of his eminence is a definite and undeniable command/principle however long it may take before realization. The tradition portrays God’s special favour, over him, allowing him to succeed in altering the, then, state of affairs i.e. in executing the lofty and exalted aim shared by all divine prophets: ” …So that men may conduct themselves with equity” 57:25
The Effects of Awaiting Deliverance
The Ahl-i Bayt have stressed and urged their followers to await deliverance, partly, because this action bestows hope to the ‘awaiter’ and this, very, hope beholds an effective and major role with respect to fulfilling one’s (degree of) endeavour and effort. Imam Ali(A.S.) has advised:
“Await deliverance (from Allah) and do not despair of His mercy, for the most beloved action before Allah, the Glorified, is awaiting deliverance.”
Imam Sajjad(A.S.) has said:
“Awaiting deliverance is itself one of the most mighty deliverances”
The secret lies in the following fact: if someone believes that the act of endeavouring will lead to no positive effect with regards to reformation, he/she will develop no ambition/motivation to combat against oppressors and resist hardships. However, if one is hopeful to the future i.e. were one to know/believe that, sooner or later
(a) the earth’s governance will be in the reins of the righteous,
(b) the affairs of all societies will become amended,
(c) truth will return in the hands of its (rightful) owners and (d) oppression, cruelty etc. will be effaced, then, in order to attain such a (model of) society, he/she will not only ‘build’ oneself but will struggle hard to build others with the aim of preparing the grounds for this great government.
Hence, the true awaiter (for the universal reformer, Al-Mahdi) is not only righteous, but, also, a reformer.Such a person supplicates as follows:
“Oh Allah, we desire a great government whereby Islam and Muslims are honoured, and hypocrisy and hypocrites are dishonoured and obliterated; and, within this government we (hope to) claim your commands and lead (by) your way.”
Sayyid ibn Tawus narrates:
“The occultation of Al-Mahdi(A.S.) was raised in the presence of an Imam; someone asked him: ‘What is the duty of your Shi’ahs? He replied: ‘Supplication and awaiting deliverance.'”