In Islamic traditions, such an exalted status has been attributed to those who await the Promised Savior that one might be astonished at how an action that may seem simple on the surface can possess such extraordinary merit. However, reflecting on the philosophy of expectation and the responsibilities outlined for true awaiters of the Imam clarifies the profound significance of this concept:
-
The Prophet Muhammad (peace and blessings be upon him) said:
“The best act of worship is to await deliverance.”
(Kamal al-Din, Vol. 1, p. 287) -
He also stated:
“The greatest jihad of my community is to await deliverance.”
(Tuhaf al-Uqul, p. 37) -
Sheikh Saduq narrates from Imam Ali (peace be upon him):
“Await deliverance and do not despair of the mercy of Allah, for the most beloved deed to Allah, the Almighty and Glorious, is to await deliverance.”
(Al-Khisal, Vol. 2, p. 616) -
In Al-Khisal, Imam Sadiq (peace be upon him) narrates from his noble forefathers:
“The one who awaits our matter is like one who sheds their blood in the path of Allah.”
(Al-Khisal, Vol. 2, p. 624) -
In Kamal al-Din, Imam Sadiq (peace be upon him) is reported to have said:
“Blessed are the Shia of our Qa’im, who during his occultation await his appearance and, upon his reappearance, follow him. They are the friends of Allah, who have no fear, nor shall they grieve.”
(Kamal al-Din, Vol. 2, p. 357)
These narrations may prompt many to ask: Why does expectation hold such a prominent virtue? To address this question appropriately, a few key points must be considered:
1. Expectation as the Bond Between the Shia and the Infallible Imam
As is well-known, Wilayah (Divine Leadership) and Imamate are central pillars of the Shia school of thought. Belief in the presence of God’s proof and an Infallible Imam in every era is among the most defining distinctions of this tradition. From the Shia perspective, accepting the authority of the Infallibles and submitting to the Imam and Divine Proof of the time is the pinnacle of all virtues and the fundamental condition for the acceptance of all acts of worship.
True expectation—meaning hope for the appearance and uprising of the twelfth Infallible Imam, the descendant of the Prophet Muhammad (peace be upon him)—embodies this principle. This Imam is currently the Proof of God, the medium of Divine grace, alive, and a witness to the deeds of his followers, aiding them in their difficulties and adversities.
2. Expectation as a Criterion for Human Value
A person’s aspirations and desires are an excellent measure of their level of growth, perfection, and elevation. As some say: “Tell me what you hope for, and I will tell you who you are.” Lofty, noble, and meaningful aspirations reflect the perfection of the soul, the growth of one’s character, and the breadth of one’s ambition. Conversely, trivial, petty, and worthless desires indicate a lack of vision and underdeveloped character.
Imam Ali (peace be upon him) states: “The value of a person is equal to the extent of their ambition.”
Given this principle, one can conclude that since a person who awaits holds the highest and most valuable aspirations, they naturally possess the greatest virtues. Their ultimate hope encompasses the establishment of God’s religion and the path of the Ahlul Bayt (peace be upon them) throughout the world, the governance of the righteous and the oppressed across the globe, the end of tyranny and arrogance, the institution of justice and equity on Earth, and the spread of security and prosperity in every corner of the planet.
3. Expectation as a Catalyst for Individual and Social Progress
Expectation plays a vital role in the personal and collective development and reform of individuals and societies during the period of occultation. If the person who awaits fulfills their responsibilities, they will achieve the ideal model of a devout believer and ascend to the highest ranks of spiritual and moral excellence.
In other words, by adhering to all the conditions of true expectation, a person achieves the position and status envisioned by Islam and attains the highest level of perfection.
(Adapted from the Ma’oud Monthly, Issue 28, with slight modifications.)
Footnotes:
[1] (Kamal al-Din, Vol. 1, p. 287)
[2] (Tuhaf al-Uqul, p. 37)
[3] (Al-Khisal, Vol. 2, p. 616)
[4] (Al-Khisal, Vol. 2, p. 624)
[5] (Kamal al-Din, Vol. 2, p. 357)