With the arrival of the middle of Shaban and the anniversary of the birth of Imam Mahdi (a.s.), religious and cultural activists emphasized in an interview with Ava that the waiting society is an aware, dynamic and responsible society that stands against corruption, discrimination and injustice and continuously strives to reform the individual and society. Referring to the place of this occasion in Islam, they added that the middle of Shaban is a symbol of the continuity of the Imamate, the continuation of divine guidance and the hope for the realization of universal justice.
Publish dateWednesday 4 February 2026 - 14:44
Story Code : 345458
Afghan Voice News Agency (AVA) - Kabul: With the arrival of the middle of Shaban, the anniversary of the birth of Imam Mahdi (a.s.), today, Wednesday, religious and cultural activists in an interview with Ava described the expectation of the end as one of the most important components of the dynamism of the Islamic society, the revival of hope among the believers and the foundation for the formation of the Mahdavi society.
Hujjat-ul-Islam Wal-Muslimin Allahyar Iqbali, the Imam of one of the mosques in Jaghori district of Ghazni province, referring to God’s promise in the Holy Quran that the believers will be established on earth, said: “Allamah Tabatabaei (may Allah have mercy on him) in his interpretation of Al-Mizan considers the caliphate of the believers on earth to be a sign of divine sovereignty and considers the verse ‘Let us establish for them their religion, which He has approved for them’ as a clear indication of the complete establishment of the religion of Islam on a global level.”
He added: “The emergence of the global government of Hazrat Mahdi (a.s.) paves the way for the realization of divine justice throughout the earth, and the expectation of his return is the highest and most virtuous act of worship. The emergence of his Imam is not merely a historical or futuristic event, but rather the final scene of the confrontation between truth and falsehood, and the confrontation between knowledge and light and ignorance and darkness.”
Expressing the concept of a waiting life, Hojjatoleslam Iqbali stated that a true waiting person is someone who has gone through a period of preparation in their life; a preparation that is accompanied by self-improvement, self-purification, sacrifice, and social responsibility. He added: “A true waiting person is someone who contributes his life and wealth to the realization of justice and saving humanity from moral and intellectual wandering.”
He described the Mahdavi society as a healthy, dynamic, and productive society and said: “Human societies can be divided into three categories: dead society, sick society, and healthy society, and the Mahdavi society is the same healthy society; a society in which there is movement, awareness, and reform, and where oppression, hypocrisy, and injustice have no place.”
Hojjatoleslam Iqbali added: “A healthy society is a society in which unity, empathy, and acceptance of each other prevail, divine laws are observed, and trust and forgiveness, enjoining good and forbidding evil are prevalent in social life.”
He emphasized that the most important task in the era of occultation is knowledge and understanding; first, understanding the Imam of the Time (a.s.) and then political, social, cultural and religious awareness.
Meanwhile, Sayyid Mohammad Hossein Arefi, a member of the Leadership Council of the Assembly of Shia Scholars and Influential People of Afghanistan, considered the middle of Sha’ban to be one of the greatest and most virtuous Islamic occasions and said: “This day commemorates the birth of the last divine proof, a symbol of the continuity of the Imamate and the continuity of divine guidance, and a sign of hope for the realization of universal justice.”
He added: “The night of the middle of Sha’ban is introduced in the narrations of the Ahl al-Bayt (a.s.) as a night full of mercy, forgiveness and the answering of prayers, and in terms of virtue, it is considered to be on a par with the Night of Power.”
Emphasizing the social dimension of waiting for the end, Arefi said: “True waiting never means passivity, silence in the face of oppression or social indifference. "A waiting society is an informed, dynamic, and responsible society that stands against corruption, discrimination, and injustice, and continuously strives to reform individuals and society."
In conclusion, this member of the Ulema Assembly's Leadership Council considered the message of the middle of Sha'ban for Afghan society to be conscious patience, unity, and collective efforts for reform.
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