Introduction

Discussion on occultation of Imam Mahdi(a.s)

First Principle: Necessity of Imamate

Second Principle: Infallibility of Imam

Third Principle: Truth will never leave the Islamic Ummah

Invalidity of Kaisaniyya creed

Refutation of Nawusiyya belief

Refutation of Waqifiya belief

Traditional reports about the martyrdom of Imam Kadhim

Clear declaration of Imam Kadhim about the Imamate of Imam Ridha

Evidence of the Imamate of Imam Musa Kadhim (a.s) and refutation of Waqifiya

Factors of appearance of Waqifi sect

Traditional reports in condemnation of Waqifites

Some miracles of Imam Ali Ibn Musa Ridha

Objections of the opponents with regard to the birth of Imam Mahdi (a.s)

Refutation of all sects, which believed in Imamate of someone other than Master of the Age (a.s)

Philosophy and wisdom of Occultation

What is the difference between a hidden Imam and an Imam who does not exist or one that exists in the heavens?

Application of Divine Penalties during the Occultation of Imam Mahdi (a.s)

Discerning truth during occultation of the Imam

Statement of Sayyid Murtadha (r.a)

Reason of occultation of the Imam from his followers

Concealed Birth of the Imam of the Time (a.s) was not an extraordinary event

Stories of people with long lifespans from Arabs and non-Arabs are famous and chronicled in books and history.

Reports of Ahle Sunnat that Imams are twelve in number

Shia traditional reports on the topic that Imams are twelve in number

Traditions of the Holy Imams on the occultation of Imam Mahdi

Traditional reports that confirm the uprising of Imam Mahdi

Mahdi is from the progeny of Ali and Fatima (a.s)

Mahdi is from the progeny of Imam Husain (a.s)

Refutation of Kaisaniya belief and account of the demise of Muhammad bin Hanfiyyah

Refutation of those who stopped at the Imamate of Imam Ja’far Sadiq (a.s) and said that he is the Promised Mahdi

Imamate of Imam Hasan Askari (a.s)

Evidence of the Birth of the Master of the Age

Reports of those who saw the Imam of the Time (a.s)

Miracles of the Master of the time during his Occultation

Epistles issued from Imam Mahdi (a.s)

Causes of delay in reappearance of the Master of the Affair

Test of Shia during the period of occultation of the Imam

Reports of the Emissaries of Imam (a.s) during the period of occultation

Approved Emissaries

Emissaries condemned by the Imam

Special Emissaries of the Imam during the Occultation

Questions of Muhammad bin Abdullah bin Ja’far Himyari

Excellence of Husain bin Rauh continued

Abul Hasan Ali bin Muhammad Saymoori

False claimants of deputyship of Imam who are also clearly condemned by the Imams

Appointees of the four special deputies of the Imam

Long lifespan of the Imam (a.s)

Time of reappearance of the Imam (a.s)

Signs preceding the reappearance of Imam Mahdi (a.s)

Some Qualities, practices and manners of the Master of the Age (a.s)

وقد بينا فيما تقدم الفرق بين وجوده غائبا لا يصل إليه أحد أو أكثرهم وبين عدمه حتى إذا كان المعلوم التمكن بالأمر يوجده.

We have also previously elucidated the difference between the instance that he exists in hiding where no one or few can reach him and the instance of his non-existence until his capacity of governance is known and then God creates him.

وكذلك قولهم: ما الفرق بين وجوده بحيث لا يصل إليه أحد وبين وجوده في السماء؟ بأن قلنا إذا كان موجودا في السماء بحيث لا يخفى عليه أخبار أهل الأرض فالسماء كالأرض وإن كان يخفى عليه أمرهم فذلك يجري مجرى عدمه ثم نقلب عليهم في النبي صلى الله عليه وآله وسلم بأن يقال أي فرق بين وجوده مستترا وبين عدمه وكونه في السماء،فأي شي‏ء قالوه قلنا مثله على ما مضى القول فيه. وليس لهم أن يفرقوا بين الأمرين بأن النبي صلى الله عليه وآله وسلم ما استتر من كل أحد وإنما استتر من أعدائه وإمام الزمان مستتر عن الجميع.

Likewise is their objection that what is the difference between his existence in a way that no one can reach him and his existence in the heavens, because we shall say that if he exists in the heavens in a way that the conditions of dwellers of the earth do not remain concealed from him, the heaven is like the earth in such a case, and if they do remain concealed, such an existence equals his non-existence. Then the argument is turned around against them about the Prophet (s) by asking: “What is the difference between the prophetic existence in hiding and his non-existence and his being in the heaven?” Whatever answer they will give to this question is our very answer to them to their question, as we elaborated earlier. They cannot make a distinction between the two cases, saying that the Prophet (s) did not hide from everyone and merely hid from his enemies and the Imam of the Age is hiding from everyone.

لأنا أولاً لا نقطع على أنه مستتر عن جميع أوليائه،والتجويز في هذا الباب كاف. على أن النبي صلى الله عليه وآله وسلم لما استتر في الغار كان مستترا من أوليائه وأعدائه ولم يكن معه إلا أبو بكر وحده،وقد كان يجوز أن يستتر بحيث لا يكون معه أحد من ولي ولا عدو إذا اقتضت المصلحة ذلك.

Because first, we are not certain that he is hiding from all his devotees, and such incertitude is sufficient in this argument. Furthermore, when the Prophet (s) hid in the cave, he was hiding from his devotees and his enemies and there was no one with him, except Abu Bakr. And it was possible that he had gone into hiding without anyone, friend or foe, had prudence demanded that.

Kitāb al-Ghayba

Book 1, Chapter 18