Al-Mehdi, Saheb-ul-Asr and Al-Hujjat
Born at Samarrah, on
Friday, the 15th Shaban 255 A.H.
He is still living
and will appear before the end of the world.
8th Rabi-ul-Awwal 260 A.H.
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
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
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
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,
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
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
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
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
"I swear by the book
that makes manifest (the truth). Surely We revealed it on a blessed night…"
"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
(ii)the Minor Night
(of Destiny): i.e. the 15th of Sha'ban, when "the Seal of Wilayah" had been
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.
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
(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
(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
Such a person can:
(i) understand all
the universe's inner and outer mysteries from Allah and
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.
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
He then said: 'The
best action of our Shi'ahs is to await deliverance in the hands of his
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:
(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
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
"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