AhlulBayt News Agency (ABNA): Hojat al-Islam Sayed Hasan Khomeini, custodian of the Holy Shrine of Ruhollah Khomeini (r.a.), declared at a ceremony marking the renewal of allegiance by staff members of the AhlulBayt World Assembly to the ideals of the late Imam that, in elucidating the position of “awaiting” within the Shiite school, the distinguishing feature of the Shiite tradition and the school of the AhlulBayt (a.s.) lies in its belief in a living Imam who, though hidden from sight, remains present within society, an Imam concealed from public view for specific reasons.
He added that Sunni Muslims also await a savior, yet a savior who, according to their belief, will be born in the end times. What distinguishes Shiite belief, he said, is faith in a living Imam who presently oversees affairs, though he remains behind the veil of Occultation.
Referring to the concept of awaiting, the custodian of the shrine of Imam Khomeini (r.a.) stated that such a belief gives rise to a necessary implication known as “awaiting”, not the expectation of the birth of one who has not yet come, but the anticipation of the Reappearance of one who is already present. He stated that, according to Shiite belief, the record of human deeds is presented to him on Fridays, and on the Nights of Decree, the record of deeds is ratified by him, adding that extensive Hadiths from Imam Hadi (a.s.) explain this meaning.
He emphasized that awaiting, in the school of the AhlulBayt (a.s.), does not signify mere passivity or supplication, but also encompasses seeking assistance, assuming responsibility, and engaging in purposeful action. He stated that Shiite theology neither upholds determinism nor absolute delegation of authority; rather, the AhlulBayt (a.s.), by divine permission, may act as intercessors, and believers, in supplications, including the Supplication of Tawassul, regard them as intermediaries for drawing nearer to God.
Referring to the position of Imam Mahdi (a.s.) as the intermediary of divine grace, Sayed Hasan Khomeini stated that belief in the Hidden Imam brings both empowerment and responsibility. It brings empowerment because the individual perceives that he is not alone and may rely upon a protector; it brings responsibility because one who awaits the reformer must himself be righteous. A morally corrupted individual, he said, cannot be regarded as a true one who awaits.
He continued that the achievement of Imam Khomeini (r.a.) and the Islamic Revolution lay in transforming the path of awaiting from isolation, illusory hope, and passivity into righteous and responsible action. Righteousness, he said, has no meaning without fulfilling one’s duty. As responsibility increases, human freedom and volition likewise expand, yet at the same time, the burden of duty becomes heavier.
Referring to the Qur’anic perspective on collective action, he stated that the Qur’an first recommends collective movement, as collective action yields greater effectiveness. Within a human collective, he noted, two plus two does not always equal four; it may become one hundred or even zero, depending on the manner of human cooperation.
He further observed that those who await the reformer must begin with self-reform, set aside personal attachments and aversions, seek refuge in God, and fulfill their responsibilities. The Islamic Revolution, he said, represented a model of the connection between devotion to the Guardian of God and the responsibility of the righteous human being, “From you, movement; from God, blessing.”
In conclusion, Sayed Hasan Khomeini referred to the continuation of this path after the passing of the late Imam, stating that it has persisted under the guidance of the Supreme Leader of the Islamic Revolution, and that the Iranian nation, through this outlook, has been able to overcome difficult challenges.
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