My thesis is that previous historical examples of Muslim leaders who declared themselves mahdis--as imperfect , impetuous and immature as they may have been--can nonetheless be instructive for anyone today studying Islamic notions of the future Mahdist state.

During the major occultation, the apparent and general possibility of a direct meeting with Imam-e-Zamana (a.t.f.s.) came to an end, but the fulfillment of Islamic obligations and duties continued. Just as, after the demise of the Holy Prophet (s.a.w.a.), prophethood was terminated, but the medium of acquiring the religious laws viz. the Holy Quran and the Ahle-

Sadaqah is derived from the word Sadq i.e. to be righteous, truthful, alms-giving. We will focus our attention on its third meaning i.e. alms-giving and discuss about it. While going through the pages of history - which are full of incidents about the benefits of giving alms - one incident stands apart.

The awaiting of the Mahdi’s return is an inspiration to the Shia and concretizes as a doctrine of hope making policy more optimistic, determining the Shia to believe in a better future of humanity, as well as motivating them to help to its construction.

Islam though recognizes Jesus as messiah and believers have faith in him that he will fight against rampant injustice and corruption in religion, but they categorically differentiate between Imam Mahdi and Jesus.

The subject of al-Mahdi (A.S.)is not restricted to the school of the Ahl al-Bayt, peace be upon them, rather, it is an object of interest for all Muslim schools of thought. Many great Muslim scholars urged by the numerous traditions related from the Prophet of Islam have investigated this subject and have written many books on it.
Muslim mystics, based on the existing traditions and their special views on existence and creation, have treated the question of al-Mahdi (A.S.)from their own particular perspective.