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)

وأما الاصل الثالث وهو أن الحق لا يخرج عن الامة فهو متفق عليه بيننا وبين خصومنا وإن اختلفنا في علة ذلك. لان عندنا أن الزمان لا يخلو من إمام معصوم لا يجوز عليه الغلط على ما قلناه، فإذا الحق لا يخرج عن الامة لكون المعصوم فيهم. وعند المخالف لقيام أدلة يذكرونها دلت على أن الإجماع حجة، فلا وجه للتشاغل بذلك. فإذا ثبتت هذه الأصول ثبت إمامة صاحب الزمان عليه السلام، لان كل من يقطع على ثبوت العصمة للإمام قطع على أنه الإمام، وليس فيهم من يقطع على عصمة الإمام ويخالف في إمامته إلا قوم دل الدليل على بطلان قولهم كالكيسانية والناووسية والواقفة، فإذا أفسدنا أقوال هؤلاء ثبت إمامته عليه السلام.

As for the third principle – that truth is exclusive to this Ummah – it is a common ground agreed upon by us and our opponents, even if we may disagree in its reason. Since the proof of the validity of consensus of the Ummah in our belief is the fact that no age can remain without an infallible Imam, who cannot possibly do a wrong, based on our proofs, therefore, truth does not leave this Ummah for the infallible entity is amongst us; and according to our opponent, on the virtue of the arguments they mention, it is concluded that consensus is a binding proof. Therefore, there is no need to occupy ourselves with proving this principle. Having established these principles, the Imamate of the Master of the Age (a.s) is proved; because everyone who believes that the Imam must be infallible is certain that he is the Imam. There is no one who believes in the Imam’s infallibility and questions his Imamate, except parties whose creed is demonstrated through irrefutable proofs, such as Kaisaniyya, Nawusiyya and Waqifa. When we disprove their claims, the Imamate of our Master is automatically proved.

Kitāb al-Ghayba

Book 1, Chapter 5