بِسْمِ ٱللّٰهِ ٱلرَّحْمٰنِ ٱلرَّحِيمِ
Introduction
Awaiting (Intezaar) the reappearance of Imam al-Mahdi (a.t.f.s.) is among the most exalted acts of worship. The Holy Qur'an and the teachings of the Infallibles (a.s.) establish its immense importance and the lofty station of the true Muntazir (one who awaits). Yet, the significance of Intezaar is not limited to the act of waiting itself — what truly matters is its outcome when the awaited one finally appears.
History does not just record anticipation and patience; rather, it reveals the outcome of Intezaar when the awaited one finally appears. History shows that Intezaar leads to one of two outcomes when the awaited one appears, acceptance and submission or denial and rejection.
First Example: A People Who Awaited the Prophet (s.a.w.a), but Rejected Him at His Arrival
When Abu Baseer asked Imam Jafar al-Sadiq (a.s.) about the verse of Surah al-Baqarah (2:89):
وَ كانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا
"And before that, they used to seek victory over the disbelievers,"
Imam (a.s.) explained:
The Jews found in their scriptures that Prophet Mohammad (s.a.w.a.) would migrate between Mount 'Ayr and Mount Uhud. Therefore, they set out in search of that place.
The Jews read in their books about the Messenger of Allah (s.a.w.a.) so they migrated in search of a land between 'Ayr and Uhud.
Their waiting was not superficial. They abandoned their homes and possessions and migrated to an unfamiliar land, not a small sacrifice, especially in the harsh conditions of Arabia and in an era without maps or clear routes.
When news of their prosperity reached a Yemeni king named Tubbaʿ, he attacked them. Despite being under threat, the Jews defended themselves and later showed mercy to the weaker members of Tubbaʿ's army by secretly providing them with barley and dates at night. Moved by this compassion, Tubbaʿ expressed a desire to live among them. The Jews responded by saying that this land was destined for the migration of a Prophet and was therefore not suitable for him. Tubbaʿ then decided to leave his family behind, hoping they would support the Prophet when he appeared.
Thus, the tribes of Aws and Khazraj came to reside in Madinah. Over time, as their numbers increased, they began to overpower the Jews and seize their wealth. The Jews would repeatedly warn them: "When Muhammad (s.a.w.a.) is sent, he will expel you from this land and take back what you have taken from us."
However, when Allah sent Muhammad (s.a.w.a.) among them, the Aws and Khazraj believed in him and became the Ansar while those same Jews who had waited for him denied him. Regarding this, Allah says:
وَ لَمَّا جاءَهُمْ كِتابٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِما مَعَهُمْ وَ كانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذينَ كَفَرُوا فَلَمَّا جاءَهُمْ ما عَرَفُوا كَفَرُوا بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكافِرينَ
"And when there came to them a Book from Allah confirming what was with them, though before that they used to pray for victory over the disbelievers when there came to them that which they recognized, they denied it. So the curse of Allah is upon the disbelievers."
[Surah Baqarah (2): 89]
[Reference: Bihar al-Anwar, vol. 15, p. 226, from Tafsir al-Ayyashi]
Why Did They Deny the One They Were Waiting For?
Despite such intense and prolonged waiting, the Jews rejected the Messenger of Allah (s.a.w.a.). Imam Hasan al-ʿAskari (a.s.) explains:
فَلَمَّا جاءَهُمْ هَؤُلَاءِ الْیَهُودَ ما عَرَفُوا مِنْ نَعْتِ مُحَمَّدٍ (صلی الله علیه و آله) وَ صِفَتِهِ کَفَرُوا بِهِ وَ جَحَدُوا نُبُوَّتَهُ حَسَداً لَهُ وَ بَغْیاً عَلَیْهِ
When the Prophet (s.a.w.a.) came to them, whom they recognized through his signs they denied him and rejected his prophethood out of jealousy and rebellion.
فَلَمَّا ظَهَرَ مُحَمَّدٌ (صلی الله علیه و آله) حَسَدُوهُ إِذْ کَانَ مِنَ الْعَرَبِ فَکَذَّبُوهُ.
When Muhammad (s.a.w.a.) appeared, they envied him because he was an Arab, and thus rejected him.
[Reference: Tafsir Imam Hasan Askari, p. 393]
This historical example serves as a powerful warning. Waiting alone is not sufficient. When Intezaar is corrupted by jealousy, pride, or personal interests it can transform a Muntazir (one who awaits) into a denier of his own Muntazar (the awaited one). We seek refuge in Allah from such a form of waiting where the awaited Imam appears, yet the hearts of the waiters fail to recognize him.
Second Example: A Model of True Waiting
Let us now turn to another powerful historical example that illustrates the true meaning of awaiting.
Anas ibn Harith al-Kahili, a companion of the Messenger of Allah (s.a.w.a.) who fought in Badr and Hunayn. He heard the Prophet say:
إِنَّ اِبْنِي هَذَا يَعْنِي اَلْحُسَيْنَ عَلَيْهِ السَّلاَمُ يُقْتَلُ بِأَرْضٍ مِنَ اَلْعِرَاقِ فَمَنْ أَدْرَكَهُ مِنْكُمْ فَلْيَنْصُرْهُ قَالَ فَقُتِلَ أَنَسٌ مَعَ اَلْحُسَيْنِ عَلَيْهِ السَّلاَمُ
"This son of mine, Husain (a.s.) will be killed in the land of Iraq. Whoever lives to see that time must support him."
[Reference: Al-Manaqib, vol. 1, p. 140]
History records that when Imam Husain (a.s.) arrived in Karbala, Anas ibn Harith was already present there. He had not come for any worldly motive, nor for tribal loyalty, but solely in obedience to the command of the Messenger of Allah (s.a.w.a.).
[Reference: Mausooah Fee Dhelaal Shohadaa al-Taff by Shaikh Haider Simyaani, vol. 2, p. 296, published in Qom, first edition 1432 AH]
Conclusion
From these historical examples, profound lessons emerge for us.
On one side, we see the waiting of the Jews, who abandoned their homes and endured hardship for the one they awaited, yet when his mission conflicted with their personal interests, jealousy overtook them, and they denied him.
On the other side stands Anas ibn Harith al-Kahili, who fulfilled the true right of waiting. His example teaches us that if one truly awaits the Muntazar, then the sole objective of the Muntazir must be unwavering support, obedience, and readiness to sacrifice for the Imam and nothing else.
This also shows that while Intezaar for the awaited Imam is a great act of worship, it requires constant care and sincerity. For this reason, the believer must always seek Allah's protection and help, asking Him to preserve true waiting within the heart. It is with this understanding that we turn to Allah in supplication, as we recite in the Ziyarah of Imam al-Mahdi (a.t.f.s.) on Fridays:
وَاسْالُ ٱللَّهَ انْ يُصَلِّيَ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ
And I beseech Allah to send blessings to Muhammad and the Household of Muhammad,
وَانْ يَجْعَلَنِي مِنَ ٱلمُنْتَظِرِينَ لَكَ
and to include me with those who are expecting you,
وَٱلتَّابِعِينَ وَٱلنَّاصِرِينَ لَكَ عَلَىٰ اعْدَائِكَ
those who follow you and support you against your enemies,
[Reference: Jamaal al-Usboo' by Sayed Ibn Tawus, pg. 38]