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

52. ‘Ismat (infallibility) of 12th Imam
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The writer has claimed that due to his research, he has come to the
following conclusions; that the theory of “‘Ismat” or immunity from sin
has come about and even grown deeper as time has passed, because of the
distance between the people and the Imams. He uses Ibn Babway and Mufeed
as his witnesses.

A belief remains stable throughout the passage of time. Everything else
along with time diminishes, changes and even vanishes. A true religion
does not undergo this element. A true religion remains original. The
present day belief of the Shia is consistent with the past. The flow of
ages has not decreased nor increased it. That the Shia in the earlier
ages did not believe in the ‘‘Ismat’; is a statement groundless and
unfounded. As they grew distant from the Imams they believed in their
‘‘Ismat’. In the words, the factor of this belief is the distance. This
way of thinking is utterly ignorant.

The Shias have always held the same belief. He has preserved what the
school of Imamate or in particular, the school of Imam Ja’far Sadiq (as)
has given to him. His belongings are of a known origin and of a
trustworthy brand. Likewise the belief of Shaikh Mufeed was not a new
one. The narration, traditions, and interpretations of the Quranic
verses have been used as his base. What Sadooq says in ‘Ayun’, is not of
his invention.

We do not see a thing of non-existence changing its guise to something
of existence. What Shi’ism has said is only the echo of what the Prophet
(S) had uttered or the Imams had told. The issue of ‘Ismat, the immunity
from sin, is no exception to this rule. Sadooq has repudiated the idea.
The Prophet’s sayings of Thaqalain (two heavy things), and his words
“Ali is with truth and truth is with Ali”, “Ali is with the Quran and
Quran is with Ali” all these and several other ones have elucidly
expound and enlarged the comprehension and the very gist of ‘Ismat.

The writer asks as to why the Shia paid or pay heed to these words of
the Prophet (S). Or why they draw a meaning out of the sayings of the
prophet or recite the Quran and try to understand it? Why isn’t the
writer prepared to conceive that without ‘Ismat, there can be no Imam or
prophet? ‘Ismat is fundamental and it is the condition that qualities
the imam for Imam-hood. No one has this except those chosen ones. Then,
no one is a prophet or Imam except the chosen ones.


