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 الذي يدل على فساد مذهب الواقفة الذين وقفوا في إمامة أبي الحسن موسى عليه السلام وقالوا:إنه المهدي، فقولهم باطل بما ظهر من موته عليه السلام، واشتهر واستفاض، كما اشتهر موت أبيه وجده ومن تقدم من آبائه عليهم السلام. ولو شككنا لم ننفصل من الناووسية والكيسانية والغلاة والمفوضة الذين خالفوا في موت من تقدم من آبائه عليهم السلام. على أن موته اشتهر ما لم يشتهر موت أحد من آبائه عليهم السلام، لأنه أظهر وأحضر والقضاة والشهود. ونودي عليه ببغداد على الجسر وقيل: "هذا الذي تزعم الرافضة أنه حي لا يموت مات حتف أنفه" وما جرى هذا المجرى لا يمكن الخلاف فيه.

Waqifiya stop at the Imamate of Abul Hasan Musa (a.s) and say that he is the Mahdi. Their assertion is invalid, because his death was manifest and well known and widely reported, like the deaths of his father, grandfather and his other forefathers before him were witnessed and reported widely. If we doubt his death, we will not have any merit of distinction from Nawusiyya, Kaisaniyya, Ghulat and Mufawwidha, who disputed the deaths of his forefathers, peace be on them all. Besides, his death was widely witnessed, more so than the death of anyone of his forefathers, because it was very much visible. They called the judges and witnesses and a proclamation was made in Baghdad over the bridge  and it was declared, “He is the person the Rafidha believe is ever-alive and immortal, and has died now through a natural death.” And the other similar acts of publicity of his death are facts that cannot be disputed.

Kitāb al-Ghayba

Book 1, Chapter 8