Anticipation in Shia Culture - Part 1
What gives a person hope in life and makes worries and hardships easier to endure is the expectation of a bright future—one in which all their spiritual and physical needs are fully satisfied.
The vitality and dynamism of humanity-both individually and collectively-depend on hope and expectation. Without hope for the future, life loses its meaning. What gives human life its beauty, makes it bearable, and eases its worries and hardships is the hope for a bright and flourishing future, one in which all spiritual and physical needs are fully satisfied. It is this very sense of anticipation and hope that enables human beings to endure pain and hardship while remaining steadfast on their path.
Shi‘a Islam, inspired by the teachings of the Ahlul-Bayt (pbut), has made this hope and anticipation for the future a guiding light throughout its journey.
The Linguistic and Theological Meaning of Intidhar al-Faraj
Linguistically, intidhar means “to look forward to” or “to await something with anticipation.” In Islamic terminology, however, it refers to awaiting the uprising of Allah’s final chosen representative (al-Hujjah) and preparing oneself to assist him in establishing a universal government of justice throughout the earth.
In other words, intidhar is a spiritual state - a quality of the soul - that gives rise to readiness for the awaited event. Its opposite is despair and hopelessness. The stronger and more radiant this hope becomes, the more it inspires movement, growth, and preparation within the believer.
The word faraj means “relief” or “opening after hardship.” Thus, intidhar al-faraj — anticipation for relief— springs from the human soul’s innate (Fitrah) seeking perfection, even though other factors may also play a role in shaping it.
Contrary to the misconception of some who believe the doctrine of the Mahdism was fabricated by the Shi‘a, the belief in Mahdism is not exclusive to the followers of the Ahlul-Bayt(pbut). Rather, it is a central part of Islamic belief as a whole — a fundamental and deeply rooted principle found among all Muslim denominations, based on the glad tidings of the Holy Qur’an and the teachings of the Holy Prophet (pbuh). Indeed, narrations about Imam Mahdi (pbuh), as recorded in Shi‘a sources, are also found in many well-known Sunni books.
Therefore, belief in the ultimate victory of truth, the complete establishment of human values, and the rise of a noble figure — described in Islamic narrations as al-Mahdi — is a concept rooted in divine revelation. Hence, awaiting that era is not only a universal hope found in all divine religions but also a deeply significant element in the faith and culture of Muslims.
The Status of Intidhar in Shia Culture
Upon a brief review, the narrations that speak of intidhar (anticipation) may be categorized in two groups:
- General Intidhar al-Faraj — anticipation relief in all forms of hardship.
- Specific Intidhar al-Faraj — anticipation of the uprising of Imam Mahdi (pbuh).
This discussion continues…
Adapted from “Mahdism Textbook” by Khodamorad Salimian with slight modifications.
Anticipation in Shia Culture - Part 2
In Islamic teachings, intidhar al-faraj (anticipation for relief) is far more than passive hope—it is an act of faith, worship, and spiritual struggle. The Holy Prophet (pbuh) described it as the best worship, the greatest deed, and even the highest form of jihad. True anticipation inspires optimism, resilience, and action, turning despair into strength and making every believer a participant in preparing for divine relief.
In a brief review, the narrations that speak of Intidhar (anticipation) may be categorized in two groups:
1. General Intidhar al-Faraj (anticipation for relief)
In this sense, religious teachings emphasize not only the virtue of maintaining hope for relief and a better future but also strongly condemn despair.
The emphasis that Islamic teachings place on this concept of anticipation and hope is so profound that it has been described with the loftiest titles and associated with exceptional spiritual rewards. Some of these titles include:
A Form of Worship
The Holy Qur’an and the Ahlul-Bayt (pbut) teach that the purpose of creation is to worship and be a servant of Allah:
وَمَا خَلَقْتُ الْجِنَّ وَالإِنسَ إِلَّا لِيَعْبُدُونِ
“I did not create jinn and humans except that they may worship Me.” (Qur’an, 51:56)
The Holy Prophet (pbuh) regarded anticipation for relief as one of the manifestations of this worship. He said:
اِنتِظارُ الفَرَجِ عِبَادَةٌ
“Intidhar (anticipation) for relief is worship.”
(Shaykh al-Tusi, al-Amali, p. 405)
Since most acts of worship are expressed through human attitude, it follows that intidhar also refers to a specific set of actions.
The Best Form of Worship
Certain acts of worship surpass others in rank, playing a greater role in spiritual refinement.
The Holy Prophet (pbuh) said:
اَفضَلُ العِبادَةِ اِنتِظارُ الفَرَجِ
“The best form of worship is Intidhar (anticipation) for relief.”
(Kamal al-Din wa Tamam al-Ni’mah, vol. 1, p. 287)
The Best of Deeds
In some narrations, the Holy Prophet (pbuh) described it as the best deed of his community:
اَفْضَلُ اَعْمالِ اُمَّتِی اِنتِظارُ الفَرَجِ مِنَ اللَّهِ عَزَّوَجَلَّ
“The best deed of my Ummah is to await relief from Allah, the Almighty.”
(Kamal al-Din wa Tamam al-Ni’mah, vol. 2, p. 644)
Relief Within the Anticipation Itself
Modern psychology confirms that hope profoundly affects human behavior. Expectation of a brighter future fills one’s present life with vitality and meaning.
Certain narrations express this truth, mentioning that the very act of awaiting is itself a kind of relief.
Imam Sajjad (pbuh) said:
اِنتِظارُ الفَرَجِ مِنْ اَعظَمِ الفَرَجِ
“Intidhar (anticipation) for relief is itself one of the greatest forms of relief.”
(Kamal al-Din wa Tamam al-Ni’mah, vol. 1, p. 319)
The Greatest Jihad
In Islam, Jihad—striving in the way of Allah—is one of the best forms of action. Numerous Qur’anic verses and hadiths emphasize its importance.
Regarding the importance of Intidhar (anticipation) for relief, there are astonishing narrations that describe it not merely as a form of jihad (struggle), but as the greatest jihad. From such narrations, it becomes clear that true awaiting is not a passive state—it is an active, purposeful, and transformative deed.
The Prophet (pbuh) said:
اَفْضَلُ جِهادِ اُمَّتی اِنْتِظارُ الفَرَجِ
“The greatest jihad of my community is Intidhar (anticipation) for relief.”
(Tuhaf al-Uqul, p. 37)
In contrast to these noble teachings, despair and hopelessness in Allah’s mercy are strongly condemned in the Qur’an and are counted among the gravest sins:
إِنَّهُ لَا يَيْأَسُ مِنْ رَوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكَافِرُونَ
“Indeed, none despairs of relief from Allah except the disbelieving people.”
(Qur’an, 12:87)
This discussion continues…
Adapted from “Mahdism Textbook” by Khodamorad Salimian with slight modifications.
Anticipation in Shia Culture - Part 3
Intidhar means to await a future that embodies all the qualities of a divine society — a world whose true realization will occur only during the rule of the final divine representative.
In the previous section, it was explained that the hadiths which speak about intidhar — “anticipation” — can be divided into two general categories.
The second category concerns “Intidhar al-Faraj in its specific meaning”, which we will now discuss.
2. Specific Intidhar al-Faraj (anticipation for relief)
In this sense, intidhar refers to anticipating for a future that embodies all the characteristics of a divine society — a world ruled by justice, faith, and truth — the only true example of which will be realized during the rule of the final divine representative, the sacred existence of Imam Mahdi (pbuh).
Some sayings from the infallible Imams (pbut) express this beautifully:
Imam Baqir (pbuh), when describing the religion that pleases Allah, after listing several qualities, said:
«...وَالتَّسْلِيمُ لِاَمْرِنا وَالوَرَعُ وَالتَّواضُعُ وَاِنتِظارُ قائِمِنا...»
“...And submission to our command, piety, humility, and awaiting the rise of our Qaim (the one who shall rise).” (Al-Kafi, vol. 2, p. 23)
Imam Sadiq (pbuh) said:
«عَلَیْكُمْ بِالتَّسْلیمِ وَالرَّدِّ اِلَينا وَاِنْتِظارِ اَمْرِنا وَامْرِكُمْ وَفَرَجِنا وَفَرَجِكُم.»
“You must hold fast to submission (to Allah’s will) and refer all matters back to us, and await our affair and your own, our relief and yours.” (Rijal al-Kashshi, p. 138)
From these narrations we learn that awaiting the rise of Imam Mahdi (pbuh) is not merely a path leading to the promised society in the future — the anticipation itself has value.
If a person lives in sincere anticipation, it makes no difference whether he reaches the time of rise of the Imam or not.
A man once asked Imam Sadiq (pbuh):
«مَا تَقُولُ فِيمَنْ مَاتَ عَلَى هَذَا الأَمْرِ مُنْتَظِراً لَهُ؟»
What do you say about a person who dies while holding firm to this cause — anticipating for it?
The Imam replied:
«هُوَ بِمَنْزِلَةِ مَنْ كَانَ مَعَ القَائِمِ فِي فُسْطَاطِهِ.» ثُمَّ سَكَتَ هَنِيئَةً، ثُمَّ قَالَ: «هُوَ كَمَنْ كَانَ مَعَ رَسُولِ اللَّهِ.»
“He is like one who was with the Qa'im (Imam Mahdi) in his encampment.”
Then the Imam paused briefly and added:
“He is like one who stood alongside the Messenger of Allah (pbuh).”
(Bihar al-Anwar, vol. 52, p. 125)
This discussion continues…
Adapted from “Mahdism Textbook” by Khodamorad Salimian with slight modifications.
Anticipation in Shia Culture - Part 4
Anticipation of the Imam's uprising neither allows for the abandonment of duties nor permits the delay of action. Negligence in religious duties and indifference to them are not permissible under any circumstances.
Despite the clarity and certainty of the true meaning of intidhar (awaiting), various interpretations of it have emerged over time. Many of these come from scholars and thinkers, while others stem from the popular understanding among some Shia believers.
There are two main interpretations of intidhar al-faraj:
1. Correct and Constructive Anticipation
Constructive anticipation —the kind that inspires movement, responsibility, and hope—is the genuine form praised in hadiths as “the most virtuous worship” and “the greatest jihad of the Prophet’s ummah.”
As the late scholar Muzaffar explained:
Anticipation for the uprise of the true divine reformer, Imam Mahdi (may Allah hasten his uprising), does not mean Muslims should sit idly by and neglect their duties—such as defending the truth, reviving divine laws, striving in the path of Allah, and enjoining good while forbidding evil—hoping that the Imam will come and fix everything. Every Muslim must see himself as responsible for fulfilling the commands of Islam, and strive with full effort to correctly identify the religion, and should not abandon their capacity for enjoining good and forbidding evil. As the Holy Prophet (pbuh) said:
«كُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْؤولٌ عَنْ رَعِيَّتِهِ»
“Each of you is a shepherd, and each of you is responsible for his flock.” (Bihar al-Anwar, vol. 72, p. 38)
Thus, a true believer cannot use the anticipation of Imam Mahdi (pbuh) as an excuse to abandon his clear religious duties. Anticipation of the Imam's uprising neither allows for the abandonment of duties nor permits the delay of action. Negligence in religious duties and indifference to them are not permissible under any circumstances. (Aqaid al-Imamiyya, p.118)
In summary, the genuine culture of awaiting rests on three essential pillars:
a) Dissatisfaction with the current state of the world;
b) Hope for a better, divinely guided future;
c) Active striving to move from the present state toward the desired one.
2. Incorrect and Destructive Anticipation
Destructive and passive anticipation — which in reality is a form of religious permissiveness — has always been condemned by the great scholars of Islam. These revered figures have consistently warned the followers of the Ahlul-Bayt (pbut) to avoid such a misguided attitude.
Martyr Ayatollah Murtadha Mutahhari wrote:
This kind of awaiting is a superficial understanding of the concept of Mahdism and the uprising of the Promised Mahdi (may Allah hasten his uprising) — an understanding that sees it merely as a sudden, explosive event arising solely from the spread and dominance of oppression, injustice, tyranny, and corruption.
Such an interpretation of the Mahdi’s advent and this form of awaiting for relief — which leads to the suspension of Islamic laws and results in a kind of religious permissiveness — is completely incompatible with the principles of Islam and the teachings of the Qur’an. (The uprising and the revolution of Mahdi pbuh, p.54)
Similarly, the founder of the Islamic Republic of Iran strongly condemned those who hold such distorted notions of awaiting. (Sahifat al-Nur, vol. 21)
Therefore, a true muntazir—one who sincerely awaits the uprising of Imam Mahdi (may Allah hasten his uprising)—can never remain a mere spectator.
This discussion continues…
Adapted from “Mahdism Textbook” by Khodamorad Salimian with slight modifications.
Source: en.hawzahnews.com
