Introduction

Foreword

1. The Prophet, A paragon of perfection and high above an ordinary man, The Prophet is above an ordinary man

2. One Universal Government Islamic Justice, and the Imamate of Mahdi

3. Shia’sm and the meaning of Imam, the Redeemer

4. The Shia and the meaning of Mahdism

5. Mahdi, a term and a sense, and the false claimers

6. Belief of the Mahdism of Imams

7. The Sons of Imam Husayn; the Reason for their coming to front

8. The title of Mahdi is applied on all the Imams

9. The Shia Doctrine and Ideology

10. Support to the Imams

11. Knowledge of the Imams about the unseen

12. Various phases of the Deeds of the Imams

13. Division of the Dominion of Leadership

14. The Practical Ideology of Shia’sm

15. The salubrity and Islamic tendency in the behavior of Shia towards Sunni

16. Extraordinary Qualities of Imams and the Knowledge of Secret

17. Division of religious principle - Shia and the religion of Etezaal

18. Doctrine of Imamate and super exaggeration

19. Discrepancy in the date of birth of Mahdi

20. The Issue of absence or occultation is a reality and not a theory or a fancy

21. Belief in a redeemer

22. Imamate of Imam Musa bin Ja’far

23. The appearance of the Imam and his administration of Justice worldwide

24. The House of Ali and Motawakkil

25. ‘Taqia’ a strong command from the Divine in the Holy Quran:

26. The first writer who wrote the book about the occultation

27. Division of Groups

28. Books about the Sects

29. Saleem relates a news

30. Titles of the Twelfth Imam

31. The title “Al Qayem”

32. Mahdi the twelfth Imam

33. Miraculous birth and the date

34. The creation of the Prophets and the Imams

35. Mahdism after the martyrdom of Imam Husayn

36. Absence of Imam al-Mahdi

37. The absence from the view of narrators

38. The view of Narrators about the issue of the Imam’s disappearance

39. The Ghaybat of the 12th Imam- Two kinds

40. The writer regarding the 2nd Ambassador says that it was a period of chaos and tumult in the history of the Shia

41. The Way the 3rd Ambassador selected

42. The 4th ambassador and the end of the period of his embassy

43. The total Ghaybat (Occultation):

44. Rise of a Question

45. In spite of the congruity conditions what is the philosophy in Imam Mahdi still remaining absent?

46. Immunity from sins is it a new thing?

47. Proofs of total absence

48. Primary sources and the extend of the Ghaybat (Absence)

49. Evidence of reason

50. Reality of reason or audience

51. Standard of mercy “Lutf”

52. ‘Ismat (infallibility) of 12th Imam

53. A collective rejection to the Caliphate of Abu Bakr

54. About “Ijma” again Mistakes

55. The Return of Al-Mahdi

56. The Rise (Qiyam) of Al-Mahdi

57. Near future, the Rise (Qiyam) of Al-Mahdi

The author debates, discusses and corrects the book “Islamic Messianism”
written by the respected scholar, Abdul Azeez Sachedina, which gives
erroneous impression to readers of the Real and Right Islam which
Shia’sm is, and enabling readers to analyse faith to mastership (Imamat)
and Mahdaiyyat (Mahdi).


Explanation to the Belief of Mahdism in Shi'a Imamia

10. Support to the Imams
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Either the writer has not understood the events or evil intentions are
his. When a mischief is made deliberately it is with a preplanned
design. He says that Imam Baqir and Imam Sadiq at various intervals were
invited by the people to revolt against the governments of the time.
Both the Imams in their respective periods did not accept the
invitation.

They, the Imams - each in his time, knew that the support of the people
could not be relied upon because their support did not go beyond the
terrestrial government. The Imams knew that the people desired the
regime to change hands from the Abbasids to the Alavies.

It was not possible to establish a rule or government of the Imamate.
For example the uprising of Abu Muslim and his like to take the affairs
in their own hands and to establish the government of the Imam; such a
thing never entered the remotest of possibilities. In order to correct
his misunderstanding we should furnish him with some explanation.

Not only did Imam Baqir and lmam Sadiq refrain from undertaking the
establishment of another government but all of the Imams did. Why? They
knew that the support that was being offered was no more than a
transaction. Bani Ummayah and then Bani Abbas had both established an
example, which attracted and tempted all to taste its sweetness.

Under the pretext of the caliphate they had turned it into an empire and
ruled as dictators not in accordance with the Prophet’s (S) teachings
and the Quran but in line with their own lust, desires, and sinful ways.
The exaggerated show of dignity that had taken shape, indeed, was a good
temptation for others. But the Imams could not go that way.

They were to help establish the government of God under the strict rules
of the Quran and within the boundaries of the Prophet’s tradition. So,
if any Imam accepted the support, he was to give favor in return to
those who gave their support.

Therefore, they refused the offer because of the unworkability of the
bargain. People were not ready for the rule of Imamate because they
would receive that justice had to give. For this reason Imam Ali also
rejected the support offered by Abu Sufyan. The support was in
anticipation of worldly gains, which contradicted the Divine justice,
which was in them (the Imams). When one misses the opportunity or
rejects a support he should assume something lies within and beyond
one’s understanding of knowledge.

The Imams have had the obligation vested to them by the Divine and
prescribed by the Prophet. Each had his duty assigned according to the
conditions and circumstances surrounding him at the time. As it was a
Divine design so they prognosticated the advent of Mahdi whose
responsibility is to establish the government of God.


