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

26. The first writer who wrote the book about the occultation
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The Imam’s scholars have classified political and social grades. From
Kulaini to Tusi Nomani who are regarded as some of the first ones to
write about the absence of the Imam. Prior to them there was a group of
scholars who dealt with this subjects and wrote books. Fazl Bin Shozan
(died in 260) and still further back there were Ibrahim Bin Husham Abul
Fadl Al-Nasheri and others constitute a class of writers.

Imamate of two brothers
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Imam Hasan (as) and Imam Husayn (as) were two brothers and at the same
time Imams. In that period and age both were Imams one obeyed the other;
the younger brother obeyed his elder, as he became Imam. Imam Hasan (as)
actually held the political authority as well as the religious one. He
administered social affairs and held the government over them. Imam
Husayn (as) had no say as long as his brother Hasan was alive.

The writer now tries to establish a link on this precedent and suggests
that the Imamate was of Abdulla Ajta instead of Musa al-Kadhim or to the
both of them and similarly to Ja’far brother of Imam Hasan Askari. The
office of Imamate is Divine. As such, the Imamate is not dependent on
our pleasure.

It is not our right to suggest one for the Imamate or not to approve the
others. When Musa al-Kadhim became Imam, Abdullah goes out of question.
Likewise Ja’far is not Imam because Hasan Askari is the Imam. The
Imamate of Hasan and Husayn cannot be a base for any who happens to be a
brother of the Imam to become Imam. To avoid such a kind of mischief or
this type of interpretation the Prophet (S) in his life time had
repeatedly disclosed the names of the Imams individually. He had even
specified the characteristics of them. So, that no doubt nor suspicion
would remain.


