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

20. The Issue of absence or occultation is a reality and not a theory or a fancy
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The writer has this to say. The atrocities of Bani Abbas towards the
progeny of Ali and the sons of Imam Ja’far Sadiq had created unrest and
confusion as well as the problem of succession to Imam Hasan Askari
(260, 874 AD). At Samarra there rendered elements and factors, which as
a result brought on the theory of the Imam’s occultation.

However it was not a theory but a reality, a fact, a truth. It was
written in books before Imam Hasan Askari had become Imam that the
twelfth Imam would take shelter in absenting himself and that he would
take refuge in his own disappearance and that for his safety he would
resort to his own occultation under God’s command. Some took advantage
of the opportunity that Ja’far claimed that he was the awaited one.
People did not believe him because of his reputation. This claim further
strengthened the belief of the Shia in the Imamate of Mahdi. Their trust
nullified the false claims.

What we can understand from the writers tone, is that in a sense from
the time of Imam Sadiq and onward the term Imamate did not carry any
political meaning, that is, Imamate was bleak of political platform and
barren of political performance. The Imams and their followers remained
safe to a certain extent.

The writer should know that the Imams possessed the combined offices,
that of political leadership and that of the religious one. Both the
Imams and the Shias knew that the Imams held both offices. In addition,
the Shia views them as the sole heirs of the Prophet. The rulers of Bani
Abbas were no more than the robbers and confiscators of their right and
what belonged to them.

The rulers too were aware of this fact that they were transgressors and
trespassers to that which was not theirs. Time and again Mansoor,
Haroon, Ma’mun, and other rulers had acknowledged the fact that the
religious position was not theirs to hold, nor that of the political
position. They were only occupants while the right was that of the
Imams.


