Manner of Awaiting


Author: Ali Akbar Talaafi


Translated by: Jalili Dorrani


In the Name of Allah, the Beneficent, the Merciful


.«ﻦﻳﺮﻈﺘﻨْﻤﻟا ﻦِﻣ ﻢُﻜُﻌﻣ ﻲّﻧِا اوﺮﻈِ ﺘَ ﻧﺎﻓ ﻪّﻠﻟِ


ْﺐﻴﻐَ ﻟا ﺎﻤّﻧاِ ﻞُﻘَﻓ »


“Say: The unseen is only for Allah; therefore wait – surely I too, with you am of those who wait.” 1


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 judgement since nobody save Allah is aware of its timing. Besides, it’s an onerous affair for the inhabitants of the earth and heavens that would not occur but all at once.2 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:


و ﻪﺘﺒﻴﻏ ﰲ


ُ´ﺮ´ﻈ´ﺘﻨﻳ نا ˚ﺐِﺠ˚ﻳ يﺬ’ﻟا يﺪﻬ˚ﳌا


ﻮه ﺎ’ﻨِﻣ ˚ﻢﺋﺎﻘﻟا Бنِا »


.«ﻩرﻮﻬﻇ ﰲ عﺎﻁﻳ “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.” 3


1 Yunus (10) / 20.


2 Kamaluddin; 2/373


3 Kamaluddin; 2/377


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.4 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-Sani 1417


4 Refer to Kamaluddin 2/644-647 & Nur-al Absar Fi Fazilat-ul-Entezar/15-23.


Recognition of Imam of the age (a.t.f.s.)


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:


,ﻪﻓﺮﻌﻳ ﱂ و تﺎﻣ ﻦﻣ


.يﺪﻌﺑ ﻪﺠﳊا و مﺎﻣﻻا ﻮه


.’ﺪЫﻤﳏ ﲏﺑِا »


.«ﻪЫﻴﻠهﺎﺟ ﻪﺘﻴﻣ تﺎﻣ


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.5


As certified by Imam Sadiq (a.s.), the death of ignorance refers to the very death while having strayed and deviated.6

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 anytime.

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.7


5 Kamaluddin; 2/409 & Kifayatul-Athar/292.


6 Al-Kafi; 1/376


7 Takaleef al-Anam/269


Following the Imam of the age (a.t.f.s.)


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:


ﱄِا ﻢﻬﻳﺪﻬﻳ ﻚﻗﺎﺧ ﻲﻠﻉ ﻚﻟ ٍﻪЫﺠﺡ ﻦِﻣ ﻚﺿرﻻ Бﺪﺑﻻ ﻪ’ﻧا ﻢﻬﻠﻟا »


عﺎﺒﺗ´ا ‘ﻞﻀﻳ ﻻ و ﻚ˚ﺘЫﺠﺡ ﻞﻁﺒﺗ ﺎ’ﻠﺌِﻟ ˚ﻚﻤﻠِﻉ ﻢ˚ﻬ˚ﻤ’ﻠﻌ˚ﻳ و ˚ﻚِﻨﻳد


وا ,عﺎﻁﳌﺎﺑ ﺲﻴﻟ ﺮهﺎﻇ ﺎﻣِا


,ِﻪِﺑ ﻢﻬﺘﻳﺪه اذا ﺪﻌﺑ ﻚﺋﺎﻴﻟوا




,ﻢﻬﺘﻳاﺪه لﺎﺡ ﰲ ﻪﺹﺨﺷ سﺎ’ﻨﻟا ﻦﻉ بﺎﻏ نِا


.«نﻮﻠﻣﺎﻉ ﺎﲠ ﻢﻬﻓ ﻪﺘﺒﺜﻣ ﲔﻨﻣﺆﳌا ب˚ﻮﻠﻗ ﰲ


.ﺐ’ﻗﱰﻣ ﻢﺘﺘﻜﻣ ﻪﺑادﺁ و ˚ﻪﻤﻠِﻉ


‘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.’8


Imam Sadiq (a.s.) says:


ﻚЫﺴﻤﺘﻴﻟ و ﺪﺒﻉ




ِﻖ’ﺘﻴﻠﻓ.ﻪﺒﻴ´ﻏِﺮﻣ´ﻻااﺬه ِﺐِﺡﺎﺹِﻟ Бنِا »




‘Truly, the master of this affair would go in hiding. So, (during that time) a slave should fear Allah and should safeguard his religion.’9


نِﺎﻓ .ﺮﻈﺘﻨﻣ ﻮه و ,قﻼﺧَﻻا ِِﻦﺳﺎﺤﻣ و عِ ُرُﻮﻟﺎﺑِ ﻞﻤﻌﻴﻟ و ﺮﻈﺘﻨﻴﻠﻓ ,ﻢﺋﺎﻘﻟا بﺎﺤﺻا ﻦِﻣ ُنﻮﻜﻳ نَا ﻩﱡﺮﺳ ﻦُﻣ »


ﻪﺑﺎﺼﻌﻟا ﺎﻬﺘﱡﻳا ﻢﻜﻟ ﺎًﺌﻴﻨُه ؛اوﺮﻈﺘﻧا و اوﺪﺠﻓ .ﻪآردَا ﻦُﻣ ﺮﺟاَ




ﺮﺟاﻻا ﻦِﻣ ْﻪﻟَ نﺎآ ,ﻩﺪﻌﺑ ﻢﺋﺎﻘﻟا مﺎﻗ و تﺎﻣ




‘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.’10


8 Kamaluddin; 1/302


9 Al-Kafi; 1/335 & 336; Ghaibah-Tusi/455 and Ghaibah-Nu’mani/169


10 Ghaibah-Nu’mani/200


Inviting the people toward Imam of the age (a.t.f.s.)


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.11

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:


ﺎهدﻮﻗو ”ارﺎﻧ ﻢ˚ﻜﻴﻠه´ا و ﻢﻜ˚ﺴﻔﻧا اﻮ˚ﻗ اﻮﻨﻣﺁ ﻦﻳﺬ’ﻟا ﺎﻬﻳا ﺎﻳ »


.«ﻩرﺎﺠﳊا و سﺎ’ﻨﻟا


‘O you who believe! Save yourselves and your families from a fire whose fuel are men and stones’.12


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-e-Zaman (a.t.f.s.) in his letter to his student, Ayatullah Shaikh Muhammad Baqir Maleki Miyanji (1419 A.H.)13 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:


ﻢهذﻼﻣ و ﻢﻬﻧﺎﻣز مﺎﻣا ﻲﻟا ﻢﻬﺘﻨﺴﻟا و ﻢﻬﺑﻮﻠﻗ ﻪﻴﺟﻮﺕ و سﺎّﻨﻟا ﻩﻮﻋﺪﺑ ﻚﻴﺻوا ﱡﻢﺙ – ﻲﺧا ﺎﻳ – ﻚﻴﺻوا »


.«ﻪﻴﻠﻋ ﻪّﻠﻟا تاﻮﻠﺻ


‘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.’


11 Kamaluddin; 2/409 and Kifayatul-Athar/292


12 Al-Kafi; 2/211


13 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.


Serving the Imam of the age (a.t.f.s.)


Imam Sadiq (a.s.) was asked: ‘Has the Qaem been born?’ Imam (a.s.) replied:


.«ﻲﺗﺎﻴﺡ مﺎﻳا ﻪﺘﻣﺪﳋ ﻪﺘآردا ﻮﻟ و .ﻻ »


No. If I were to meet him I would serve him all my life.14


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.15


14 Ghaibah-Nu’mani/245


15 Mikyal al-Makarem; 2/220


Preparedness for assisting the Imam of the age (a.t.f.s.)


Allah, the Almighty says:


اﻮﻘ’ﺗا و اﻮﻁﺑار و اوﺮﺑﺎﺹ و اوﱪﺹا اﻮﻨﻣﺁ ﻦﻳﺬ’ﻟا ﺎﻬﻳا ﺎﻳ »


.«نﻮﺡﻠﻔﺗ ﻢﻜ’ﻠﻌﻟ ﻪ’ﻠﻟا


‘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.’16


Imam Baqir (a.s.) interpreted this verse as follows:


اﻮﻁﺑار و


.ﻢآЫوﺪﻉ اوﺮﺑﺎﺹ و


.ﺾﺋاﺮﻔﻟا ِءاد´ا ﻲﻠﻉ اوﱪﺹِا »


.«ﺮﻈﺘﻨﳌا ﻢﻜﻣﺎﻣا


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:


.«”ﺎﻤﻬﺱ ﻮﻟ و ﻢﺋﺎﻘﻟا جوﺮﺨِﻟ ﻢآﺪﺡ´ا БنБﺪِﻌﻴِﻟ »


‘Every one of you must make ready something for the uprising of the Qaem even though it may be an arrow.’17


16 Aale-Imran (3)/200


17 Ghaibah-Nu’mani/320


Praying for Imam of the age (a.t.f.s.)


Prayer for hastening Imam’s advent is a command from Imam-e-Zaman (a.t.f.s.)

himself. As he (a.t.f.s.) says:


.«ﻢﻜﺟﺮﻓ ﻚﻟذ Бنِﺎﻓ


.جﺮﻔﻟا ﻞﻴﺠﻌﺘِﺑ َءﺎﻉﺪﻟا اوﺮﺜآا و »


“And pray abundantly for hastening the ‘faraj’ (respite) [i.e. Imam’s advent], for that is your very respite and deliverance from entanglements.”18


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.19

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.).20


18 Kamaluddin; 2/85 & Ghaibah-Tusi/292&293


19 Najm-Saqeb/508


20 Kanz-ul-Ghanaem/52 & 53


Sorrow and grief for Imam of the age (a.t.f.s.)


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-e- 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?


ﻲﺗﱰﻉ نﻮﻜﻳ و


,ﻪﺴﻔﻧ ﻦِﻣ ِﻪﻴﻟا Ыﺐﺡ´ا نﻮآ´ا ﻲ’ﺘﺡ ﺪﺒﻉ ﻦِﻣﺆﻳ ﻻ »


.«ﻪﺗﱰﻉ ﻦِﻣ ﻪﻴﻟا Ыﺐﺡا


“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.”21


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.)?22

Those who sincerely await Imam-e-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:


:لﺎﻘﻳ ﱵﺡ Бﻦﻠﻤﺨﻴﻟ و ﻢآﺮهد ﻦِﻣ ”ﺎﺘﺒﺱ


Бﱭﻴﻐﻴﻟ ﻪ’ﻠﻟا و ﺎﻣ´ا »


.«ﲔﻨﻣﺆﳌا نﻮﻴﻉ ﻪﻴﻠﻉ Бﻦﻌﻣﺪﺘﻟ و


!؟˚ﻚﻠﺱ ٍداو يﺎِﺑ


!ﻚﻠه !




“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


21 Bihar al-Anwar; 17/13. Also, refer to same; 27/86 & 112.


22 Kashf al-Muhajah / 206, chapter 150.


killed! To which valley he has gone?! And O the eyes of believers, shed tears for him.”23


In this connection, Agha Hamadani recommends recitation of Dua-e-Nudba. He says:

Its 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.24


23 Ghaibah-Nu’mani /152 & 153.


24 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-e- 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-e-Zaman (a.t.f.s.) is alive and present, we should adopt patience and not allow the least doubt to enter our


Imam Husain (a.s.) says:


مﺎﻣﻻا ﻮه و .يﺪﻟو ﻦﻣ ﻊﺳﺎﺘﻟا ﻢهﺮﺧﺁ و .ﺐﻟﺎﻃ ﻲﺑا ﻦﺑ ﻲﻠﻋ ﻦﻴﻨﻣﺆﻤﻟا ﺮﻴﻣا ﻢﻬﻟﱡوا .ًﺎﻳﺪﻬﻣ ﺮﺸﻋ ﺎﻨﺙا ﺎّﻨِﻣ »


ﻩﺮآ ﻮﻟ و ﻪﻠآ ﻦﻳﺪﻟا ﻲﻠﻋ ﻖﺤﻟا ﻦﻳد ِﻪِﺑ ﺮﻬﻈﻳ و ﺎﻬﺕﻮﻣ ﺪﻌﺑ


ضرﻻا ِﻪِﺑ ﻪّﻠﻟا ﻲﻴﺤﻳ


.ﻖﺤﻟﺎﺑ ﻢﺋﺎﻘﻟا


اﺬه ﻲﺘﻣ ” ﻢﻬﻟ لﺎﻘﻳ و نوذﺆﻴﻓ ,نوﺮﺧﺁ ﻦﻳﺪﻟا ﻲﻠﻋ ﺎﻬﻴﻓ ﺖﺒﺜﻳ و ماﻮﻗا ﺎﻬﻴﻓ ﺪﺕﺮﻳ ﻪﺒﻴﻏ ﻪﻟ .نﻮآﺮﺸﻤﻟا


!؟« “ﻦﻴﻗدﺎﺻ ﻢﺘﻨآ نِا ﺪﻋﻮﻟا ﻪﻠﻟا ﻲﻠﺻ ﻪّﻠﻟا لﻮﺳر يﺪﻳ ﻦﻴﺑ ﻒﻴﱡﺴﻟﺎﺑ ﺪهﺎﺠﻤﻟا ﻪﻟﺰﻨﻤﺑ ﺐﻳﺬﻜﺘﻟا و يذﻻا ﻲﻠﻋ ﻪﺘﺒﻴﻏ ﻲﻓ ﺮﺑﺎﺼﻟا ﱡناِ ﺎﻣا


.«ﻪﻟﺁ و ﻪﻴﻠﻋ “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?!25


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.)26


25 Yasin (36)/48


26 Kamaluddin 1/317


Unanimity for assisting Imam-e-Zaman (a.t.f.s.)


Numerous reasons have been mentioned for the occultation and concealment of Imam-e-Zaman (a.t.f.s.). Among them, we may mention the fickle and unfaithful attitude among the people. About Imam-e-Zaman, Khwaja Nasir- uddin Tusi writes: “His existence is grace and his domination yet another grace; his occultation and concealment is due to us.”27

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.28 In this regard, Imam-e-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:


ﻦﻣ عﺎﻤﺘﺟا ﻲﻠﻉ ـ ﻪﺘﻉﺎﻁﻟ ﻪ’ﻠﻟا ﻢﻬﻘﻓو ـ ﺎﻨﻉﺎﻴﺷا Бن´ا ﻮﻟ »


ﻦﻤﻴﻟا ﻢﻬﻨﻉ ﺮ’ﺧﺎﺗ ﺎﳌ


,ﻢﻬﻴﻠﻉ ﺪﻬﻌﻟﺎﺑ ِءﺎﻓﻮﻟا ﰲ بﻮﻠﻘﻟا


و ﻪﻓﺮﻌﳌا ﻖﺡ ﻲﻠﻉ ﺎﻨﺗﺪهﺎﺸﲟ ﻩدﺎﻌЫﺴﻟا ﻢﳍ ﺖﻠЫﺠﻌﺘﻟ و ﺎﻨﺋﺎﻘﻠﺑ


ﺎﳑ ﺎﻨﺑ ﻞﺹ’ﺘﻳ ﺎﻣ ﺎ’ﻟا ﻢﻬﻨﻉ ﺎﻨﺴﺒﳛ ﺎﻤﻓ


,ﺎﻨﺑ ﻢﻬﻨﻣ ﺎﻬﻗﺪﺹ


.«ﻢﻬﻨﻣ ﻩﺮﺛﺆﻧﻻ و ﻪهﺮﻜﻧ


“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.”29


27 Kashf al-Merad / 388


28 Kamaluddin /130 & 132


29 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.”30


30 Tafsir al-Askari (a.s.) / 345.




1. The holy Quran.

2. Ibne-Taoos, Ali-ibn-Musa (644 A.H.)

Kashf-ul-Muhajjah le-Thamarat-ul-Muhajjah, by Shaikh Muhammad Hassun: Tablighat Islam, Qum 1412 A.H.

3. Hilli, Allamah Hasan-ibn-Yusuf (726 A.H.)

Kashf-ul-Murad Fi Sharh Tajrid-ul-E’teqad, by Sayyed Ibrahim Musawi; A’lami-Beirut, 1399 A.H.

4. Khazzaz, Abul-Qasim Ali-ibn-Muhammad (4th century A.H.)

Kefayat-ul-Athar, research by Sayyed Abdul-Latif Husaini, Qum, 1401 A.H.

5. Saduq, Abu-Jafar Muhammad-ibn-Ali-ibn’l-Husain-ibn-Babwiyah

Qummi (381 A.H.)

Kamaluddin, research by Ali Akbar Ghaffari, Tehran 1395 A.H.

6. Tabarsi: Ahmad-ibn-Ali-ibn-Abi Taleb (6th century A.H.)

Al-Ehtejah, research by Ibrahim Bahaderi and Muhammad Hadi, Tehran, 1413


7. Tusi: Muhammad-ibn-al Hasan (460A.H.)

Kitab al-Ghaibah, research by Abdullah Tehrani and Ali Ahmad Naaseh; Al- Mu’aref al-Islamiah organization-Qum, 1411 A.H.

8. Aameli: Zainuddin-ibn-Ali (965 A.H.)

Muniyat-ul-Murid, by attempts of Reza Mokhtari, Islamic Propagation Office- Qum, 1409 A.H.

9. Askari: Al-Imam Hasan-ibn-Ali (a.s.) [260 A.H.]

Tafsir-Imam, research and publication undertaken by Madrasat-ul-Imam al- Mahdi (a.s.) –Qum, 1409 A.H.

10. Qunduzi, Sulaiman-ibn-Ibrahim (1294 A.H.) Yanabi-ul-Muwaddah, Kazamain and Qum, 1385 A.H.

11. Kulaini: Muhammad-ibn-Ya’qub (328/329 A.H.)

Al-Kafi, reseach by Ali Akbar Ghaffari, Islamiah-Tehran, 1388 A.H.

12. Majlisi: Muhammad Baqir (1110 A.H.) Bihar-ul-Anwar, Islamiah-Tehran.

13. – 15 Musavi Esfahani, Muhammad Taqi (1348 A.H.)

-Kanz-ul-Ghanaem, Badr – Tehran 1980 A.D.

-Mikyal al-Makarem, Qum, 1398 A.H.

-Nur-ul-Absar Fi Fazilat-ul-Entezar, Badr-Tehran, 1980 A.D.

16. Nu’mani, Muhammad-ibn-Ibrahim, (4th century A.H.)

Kitab al-Ghaibah, by attempt of Ali Akbar Ghaffari; Saduq publication-Tehran.

17. Nuri, Mirza Husain (1320 A.H.) Najm-us-Saqeb, Ja’fari-Mashad.

18. Hamadani, Sadr-ul-Islam Ali Akbar (living in 1317 A.H.)

Takalif-ul-Anam Fi Ghaibat-ul-Imam (spiritual connection with Imam Mahdi); Badr-Tehran, 1403 A.H.

1- Complete these phrases:

Imam………… (A.S) said: “The case of appearance of Imam Mahdi (A.T.F.S.) is similar to the case of …………. This is because except for the Almighty God, nobody knows its time.

A) Imam Baqir (A.S), The Return

B) Imam Baqir (A.S), The resurrection

C) Imam Reza (A.S), The Return

D) Imam Reza (A.S), The Resurrection

2- According to Imam Javad (A.S) to wait for the appearance of Imam Mahdi

(A.S) is:

A) Very recommended

B) Recommended

C) Indispensable

D) It is enough just to remember Imam Mahdi (A.S)

3- The context of waiting for Imam-e-Zaman (A.S) is derived from: A) Duty and obligation

B) Knowledge and Belief in appearance of Imam Mahdi (A.S) C) Our frequent problems

D) A request for solving problems

4- Which of the following books are written by H.E. Ali Akbar Hamadani?

A) Responsibility of people during the time of Absence of Imam-e-Zaman (A.S) B) Spiritual connection with the sacred threshold of Imam Mahdi (A.S)

C) Obligations of people during the time of Absence of Imam-e-Zaman (A.S) D) Both items B and C

5- To which one of his followers did Imam Hasan Askari (A.S.) say that the one who fails to recognize his son, then his death would be a death of ignorance?

A) Hosein ibn Rouh

B) Mohammad Ibn Uthman C) Uthman Ibn Said Amri D) None

6- According to the witness of which one of the Immaculate Imams, Death of ignorance, is the same as death in state of deviation?

A) Imam Sadiq (A.S)

B) Imam Hasan Askari (A.S) C) The Prophet (S.A)

D) Imam Zaman (A.S)

7- Recognition of Imam-e-Zaman (A.S) is important from two aspects. These two aspects are:


A) Religion and beliefs. B) Religion and practical


C) Genealogical and beliefs


D) Genealogical and descent


8- One of the important aspects of waiting for Imam-e-Zaman is: A) To act according to custom and rules

B) Believe in the appearance of Imam-e-Zaman (A.S) C) To Trust in Imam-e-Zaman

D) To be a faithful Shia

9- According to Imam Sadeq (A.S), how should the people behave during the time of occultation of Imam Zaman (A.S)?

A) Belief in Imam-e-Zaman (A.S)

B) Faith in re-appearance of Imam-e-Zaman (A.S.) and belief in God. C) Faith in God and Belief in Resurrection

D) Belief in God and remaining steadfast in religion.

10- What is the responsibility of those who know the Imam-e-Zaman (A.S)


A) Full Trust

B) To introduce Him to other people

C) Real Awaiting

D) Try to see the Imam-e-Zaman (A.S)

11- As told by Mirza Mahdi Esfahani to one of his students, what is the first duty of the theologians (Ulama)?

A) To remember Imam-e-Zaman (A.S)


B) To take action for the appearance of Imam-e-Zaman (A.S)


C) To open the spiritual door of house of Ahl- ul- Bait toward the Shia people


D) Giving shelter to the Shia people in the house

12- According to Imam Sadie (A.S), to serve Imam Mahdi (A.S) is …………


A) Fast and Pray

B) The best pray and the most favorable obedience

C) The best Pray and Fast

D) The best worship, and most favorable obedience

13- About the verse “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. (Aale-Imran (3)/200)”, Imam Sadiq (a.s.) said that we should have connection with:

A) Allah (S.W.T)

B) Imam Mahdi (A.S) C) Imam Ali (A.S)

D) Prophet (S.A)

14- Imam Sadiq (A.S) said, “Every one of you, should prepare something for the Emergence of our Qa’em (A.T.F.S.); even if it be

A) An arrow B) A horse C) Prayers D) Fast

15- Which one of the Immaculate Imam has commanded us to pray for hastening the appearance of Imam Mahdi (A.S)?

A) Amir al Momenin , Ali (A.S) B) Imam Husain (A.S)

C) Imam Asr (A.S) D) Imam Reza (A.S)

16- What has been the proposed solution of the Immaculate Imams for solving our problems?

A) Resurrection

B) The return of Imams

C) Appearance of Imam Mahdi

D) To pray for acceleration of Appearance

17- According to Mirza Hossein Nouri, one of the obligations of the Shia

(followers of Ahl- ul- Bait) people is:

A) To wait for Appearance

B) To wait and pray for safety of Imam Mahdi (A.S) C) Donation

D) None

18- What id the idea and evaluation of Sayed Mohammad Taqi Moussavi about praying for Imam Zaman (A.T.F.S.)?

A) A part of kindness and Friendship

B) Duty

C) Obligation

D) Compulsory act

19- What is the result of increasing our kindness toward our Imam? A) Appearance of Imam (A.T.F.Sh)

B) Performing our duty

C) Endeavouring for more praying

D) More attraction toward Imam

20- According to Prophet (S.A) whose life is more important and beloved to all other Muslims?

A) Imam-e-Zaman (A.S) B) The Prophet, himself

C) Ali ibn Abu Talib ( A.S) D) Hazrat Zahra (A.S)

21- According to the Prophet (S.A) who should be more respected than even one’s own family?

A) Family (Ahi- ul- Bait) of the Prophet

B) Hasan and Husain (A.S) C) Imam Asr (A.S)

D) Hazrat Zahra (S.A)

22- How is the feeling of the true awaiting people during the time of Absence, till the time of His Appearance?

A) Angry for taking revenge

B) Happy and smiling

C) Sad and sorrowful

D) Indifferent till the time of Appearance

23- H.E. Mr Hamadani has recommended recitation of which invocation to express one’s sadness in the time of Absence of Imam Mahdi (A.S)?

A) Pray of Promise ( Dua -y- Ahd ) B) Ziyarat – e- Yasin

C) The pray of Imam-e-Zaman, to be read on Friday

D) Dua- e- Nudbah (Pray of mourning) on the morning of Friday

24- According to Sayed – al- Shohada Imam Husain (A.S), how will the

Almighty God revive the Earth?

A) By Apperance of Imam-e-Zaman (A.S) B) By Resurrection

C) By returning some dead men to this life (Rajat) D) None

25- As Abi- Abdullah Imam Husain (A.S) stated, one who bears patience against the denial of the enemies of Imam Mahdi (A.S) at the time of his occultation, is like:

A) Martyrs of Ohud war

B) Martyrs of Karbala

C) One who supports the Prophet (S.A) in a Crusade with the sword.

D) One who supports Amir al Mumenin Ali (A.S) in a crusade with the sword

26- One of the causes and reasons of Absence of Imam-e-Zaman (A.S) is: A) Ease and welfare of Imam (A.S)

B) Ease and welfare of the people

C) Willing of Imam (A.S)

D) Shortcomings of the people

27- Who has stated this expression: “His (Imam-e-Zaman’s) existence is a grace, and his occupancy yet another grace, and his occultation is due to us.”

A) Khaja Nasiruddin Tousi

B) Sheikh Saduq

C) Allamah Majlesi

D) Imam-e-Zaman (A.S)

28- Has there been any Absence for the previous Prophets in the last nations? Has the Almighty God responded to the requests of the people and nations during the period of absence of such prophets?

A) No- No B) Yes- Yes C) No- Yes D) Yes- No

29- Who has taught us to pray for acceleration of Appearance of Imam Zaman


A) The Prophet (A.S)

B) Imam-e-Zaman (A.S) C) Hazarat Ali (A.S)

D) The Almighty God

30- Imam Mahdi (A.S) in his letter to whom, had mentioned that the unpleasant deeds of the Shias were the cause of barrier from meeting their Imam?

A) Sheikh Tousi B) Sheikh Saduq C) Sheikh Mufid

D) Allamah Majlesi

31- Why during the time of occultation of Imam Mahdi, the aggression of enemies of Islam has reached to its highest level?

A) Absence of powerful leadership B) Carelessness and shortcoming C) Sinful acts of people

D) Appearance of Imam Mahdi (A.S) which will remove injustices from the world

32- What is the responsibility of the true awaiting people against the enemies of

Imam-e-Zaman (A.S)?

A) Silence and Resistance

B) Instigating people to rebel.

C) Defending Imam’s principles. D) To rest indifferent

33- According to Amir Al Mumenin Ali (A.S) in his preaches in Kufa, what is the true base for practice of people during the time of Absence?

A) Belief

B) Knowledge and Practice of Imam-e-Zaman

C) Remembrance of God

D) Knowledge about invisible world

34- According to the expression of Imam Sadiq (A.S), “Whoever likes to be a friend of our Mahdi (A.S) , should …..

A) Wait for him and refrain from sins

B) Trust in God

C) Observe morality

D) Both items A.&C

35- How many centuries have passed from the start of Imam’s Occultation? A) 10

B) 12

C) 7

D) 13

36- Which one of the Immaculate Imams has said, “If I see him (Imam-e- Zaman), I would serve him the whole part of my life??”

A) Imam Sadiq (A.S) B) Imam Baqir (A.S) C) Imam Husain (A,S)

D) Imam Hasan Askari (A.S)

37- In which school (Religion /faith) it is certain and definite that “The Earth will never remain empty from the Immaculate Imam and leader”

A) Imam and Leader

B) School of Christianity

C) School of Shia

D) Religion of Hazrat Abraham

38- Which are the books prepared by Sayed Mohamamd Taqi Mousavi


A) Mikyal al-Makarem, fi Favayed Dua Lelqaem (measures of virtues regarding benefits of prayers for living Imam)

B) Takalif _ ul_ Anam Fi Ghibat _ el_ Imam (obligations of people during the time of Absence of Imam)

C) Vazaifat – ul- Anam Fi Ghabat – el_ Imam (obligation of people during the time of Absence of Imam)

D) Items A. &C

39- Uthaman Ibn Saeed Amri was appointed as deputy by Imams: A) Imam Hadi, Imam Javad, and Imam Askari (A.S)

B) Imam Hadi, Imam Askari, and Imam-e-Zaman (A.S) C) Imam Hadi, and Imam Askari (A.S)

D) Imam Javad and Imam Hadi (A.S)

40- Due to our ……….., our most favorite person in the world of creation should be Imam Zaman (A.S)

A) Life

B) Finance

C) Worldly matters

D) Faith


Please reply the following questions after reading the book:


1. In what manner does Imam’s advent (reappearance) resembles the event of Qiyamat(resurrection)?

2. What is the concept of Entezar(awaiting)?

3. Which verse from the holy Quran gives command for preparing oneself for assisting the Imam of the age (a.t.f.s)?

4. According to Khwaja Nasiruddin Tusi, what is the reason for Imam’s


5. From the viewpoint of Imam Sadiq (a.s), what are the characteristics of the followers of Imam-e-Zaman(a.t.f.s)?

6. Which Imam wished and longed to serve the Qaem?

7. How Imam Askari (a.s) did introduce the Imam succeeding him?

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