Our discussion is pertaining to Imam-e-Zaman (a.t.f.s.)1. In this context, there are approximately twenty topics. For each of these discussions, there is an appropriate method of presentation, evaluation and analysis, bearing finer aspects of knowledge. To approach these topics from any other way would be inaccurate and erroneous.
These topics are in the following order:
1) The future of mankind in heavenly and non-heavenly religions. In other words, what is the future of the world in the opinion of various schools of thoughts? Is humanity heading towards decline or to perfection? Is this perfection voluntary or involuntary?
2) If this future is positive, in what conditions will it occur? What are the characteristics of this future and the pre-requisites for its leadership?
3) How is the future of humanity in the Islamic view?
4) What kind of prophesies are found in Islam (Quran and traditions) concerning the future of mankind? To know the Islamic opinion, there is no other way but to refer to the Holy Quran. Hence, if somebody proves his stance regarding the future through the Holy Quran, he cannot be asked to establish his view through modern science, and not Quran.
As we are talking about Islam, it is not required on our part to prove our point through books of Physics or Chemistry. The right way to approach this problem, and in order to get to know the Islamic stance on it, is to refer to the Islamic texts, nothing else. Hence, wittingly or unwittingly, here the discussion will pertain to Quran and traditions only. If we cite traditions over here, it is only because it is a necessity. Here, it would be a necessary stipulation for a person to be well versed and thorough with traditions to enable him to analyze the verses of the Holy Quran and the books of traditions comfortably.
5) What is the basis of this belief in Islam? Is it an offshoot belief, or has it been mentioned in Islam as a principle? In other words, is this creed from the principles of religion (usul-e-deen) or from its branches (furu-e-deen)? If it is from the principles, is it confined only to one sect or is it general for all Islamic factions? In other words, does the entire Islamic world subscribe to this belief and is it a necessity of religion (zarooriyyat-e- deen)? For example, Namaz is for all Islamic sects and consequently, is deemed as a pre-requisite of religion. The moot point here is that is the subject of Imam Mahdi (a.t.f.s.) like Namaz? So, in this chapter, our efforts will be focused on finding the status of this belief in Islam and we will attempt to answer an old question in this regard, i.e. 'Is this belief an Islamic one or is it confined to the Shias only?'
6) Has this matter, which has been related by the Messenger of Islam (s.a.w.a.) and the infallible Imams (a.s.) as an Islamic principle, has yet come into occurrence or not? To put it simply, has the birth of the universal reformer, Imam Mahdi (a.t.f.s.), taken place or will he be born in the future? Another facet of this discussion is whether this universal reformer is a known and specific individual or anybody bringing reform would be the Mahdi?
7) How was the birth and personal life of the promised one? People have heard a lot about the general discussions pertaining to Imam-e-Zaman (a.t.f.s.) but most are unaware about the particularities. His example is like that of a garden about which we have heard a lot but never stepped into it.
Here, we would like to explore the following: the personal characteristics of Hazrat Mahdi (a.t.f.s.); the conditions during his birth; the mode of his life; the manner and reasons for his occultation and so on and so forth. As you observe, these are historical discussions and scientific or natural insight will not serve any purpose to achieve breakthroughs in them. These are purely historical deliberations and hence, one should refer only to books of history. Of course, it is evident for all that it's not essential at all to find these particularities in the Holy Quran.
8) Occultation and its meaning. What do we mean when we say that Imam- e-Zaman (a.t.f.s.) is in occultation?
9) The philosophy of occultation. This talk is quite significant as to why Imam-e-Zaman (a.t.f.s.) went into concealment and why he (a.t.f.s.) is not yet appearing?
10)Life of Imam-e-Zaman (a.t.f.s.) during occultation
11)Longevity and its evidences. Proving longevity through the Holy Quran, traditions, modern sciences, ancient knowledge and philosophical dialectics.
12)Benefits of Imam-e-Zaman (a.t.f.s.) during occultation. The approach adopted here is presentation of the doubt followed by replies.
13)The means of deriving benefit from Imam-e-Zaman (a.t.f.s.) during occultation.
14)Responsibilities of the Shias during occultation. This topic includes the following discussions: The responsibilities of the Shias vis-à-vis Imam-e-Zaman (a.t.f.s.) and as to what are our duties towards him (a.t.f.s.)? What are the duties of the Shias in regulating their societies?
Here, the issues of leadership, marje'eyat and jurisprudence have been dealt with.
15)The plan and programme of Imam-e-Zaman (a.t.f.s.) after reappearance.
16)The signs of reappearance.
17)The world after reappearance.
18)The method of gaining access to Imam-e-Zaman (a.t.f.s.).
19)The stipulations for meeting Imam-e-Zaman (a.t.f.s.).
These are some of the problems concerning Imam-e-Zaman (a.t.f.s.). Perhaps, there are a few more matters that are presently not in my memory. Moreover, there are some secondary thoughts that will be incidental to the main discussions.