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

53. A collective rejection to the Caliphate of Abu Bakr
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As for ‘Ijma’, or ‘agreement’, the writer says at the end of ‘Ismat. The
Shia Imamia regard this method as being void and null because of the
pressure on an Imam amidst the people. The writer adds that the Shia
have chosen to disregard the consensus (Ijma) of Sunnis who did the same
to give a legitimacy to the caliphate of Abu Bakr.

Let us explain here that it had no bearing on the caliphate of Abu Bakr
at all. An Imam should enter into consensus (Ijma); else, he has no
validity. To give value or credit or authenticity to an ‘Ijma’ in which
the Imam might not have participated is wrong and not valid.

Next, Abu Bakr did not carry any consensus. He became caliph on the
strength of terror, and tyranny. People were forced to acknowledge his
authority. Is it a consensus? So; why wasn’t that consensus present with
Ali Bin Abi Talib? Why didn’t the men of importance among the Bani
Hashem, not surrender to his authority? But the writer still calls it a
consensus ‘Ijma’. If Ijma (consensus) was the way or a salutary ground
that gives validity to the caliphates; why didn’t Omar go through it? No
‘Ijma’ (consensus) took place; however Omar became caliph.

The criterion cannot be conceived? They advocate and they act
differently. Othman as well came to power through a committee of six men
appointed by Omar. Where had the ‘Ijma’ gone? They act as though public
opinion means something to them. However what is obvious, is that they
did not care at all about the ‘Ijma’ or consensus that is the public
opinion.

The obvious and apparent evidence points out that three men came to
power in three different ways. One, with a so called ‘Ijma’ (consensus),
another, no consensus at all, just by force, the third, by a
pre-appointed six men committee. Mawiyah too openly made his resurgence
to the caliph of his time, Ali.

He was a dictator, he cared for neither law nor rule, and no power
limited him. Where was the ‘Ijma’ consensus now? The writer ignores that
the ‘Ijma’ was scalped, and changed to meet their demands. The writer
knows well that those rulers and caliphs had no popular backing nor a
publish support. The ‘Ijma’ then was a slogan, a protect, and no more.
If a real ‘Ijma’, or in our acquainted term, a referendum were to be
launched they would see who would succeed and who would lose.

Caliphs such as Abu Bakr, Othman and Mawiyah were put into power by a
few people who were motivated by their own interests. They met and
agreed; they designed, decided and acted - there always hung a veil and
they named this secrecy as a referendum ‘Ijma’. Tyranny stood at hand to
come to their aid.


