اعتراض آخر للزيدية قالت الزيدية و مما تكذب به دعوى الإمامية إنهم زعموا أن جعفر بن محمد عليه السلام نص لهم على إسماعيل و أشار إليه في حياته ثم إن إسماعيل مات في حياته فَقَالَ: مَا بَدَا لِلَّهِ فِي شَيْءٍ كَمَا بَدَا لَهُ فِي إِسْمَاعِيلَ ابْنِي .. فإن كان الخبر الاثنا عشر صحيحا فكان لا أقل من أن يعرفه جعفر بن محمد عليه السلام و يعرف خواص شيعته لئلا يغلط هو و هم هذا الغلط العظيم. فقلنا لهم بم قلتم إن جعفر بن محمد عليه السلام نص على إسماعيل بالإمامة و ما ذلك الخبر و من رواه و من تلقاه بالقبول فلم يجدوا إلى ذلك سبيلا و إنما هذه حكاية ولدها قوم قالوا بإمامة إسماعيل ليس لها أصل لأن الخبر بذكر الأئمة الاثني عشر عليه السلام قد رواه الخاص و العام عن النبي ص و الأئمة عليه السلام و قد أخرجت ما روي عنهم في ذلك في هذا الكتاب فأما قَوْلُهُ مَا بَدَا لِلَّهِ فِي شَيْءٍ كَمَا بَدَا لَهُ فِي إِسْمَاعِيلَ ابْنِي .. فإنه يقول ما ظهر لله أمر كما ظهر له في إسماعيل ابني إذ اخترمه في حياتي ليعلم بذلك أنه ليس بإمام بعدي و عندنا من زعم أن الله عز و جل يبدو له اليوم في شيء لم يعلمه أمس فهو كافر و البراءة منه واجبة كما روي عن الصادق ع
And among the arguments that falsify the Zaidiyyah claim is that they are under the impression that Imam Ja’far Sadiq (as) issued Nass in favor of Ismail and when he (Ismail) was alive, indicated that he is Imam. Later on Ismail passed away during the lifetime of his father. So they said: The Almighty Allah did not effect change (Bada) in anything like He did regarding my son, Ismail. So if the tradition of twelve Imams had been correct, at least Ja’far bin Muhammad must have been aware of it, and he would have told his selected followers so that neither they nor other people commit such a blunder. In reply we asked them: On what basis do you say that Ja’far bin Muhammad had issued Nass on the Imamate of Ismail? What type of a report is it, who has narrated it and who has accepted it? They had no replies to offer. It was only a story concocted by those who believe in the Imamate of Ismail. It has no basis, because the traditions regarding the Twelve Imams are narrated by the Shias as well as the Sunnis from the Imams and the Prophet. Whatever has been recorded from them on this is mentioned in this book. As for his statement that: ‘The Almighty Allah did not effect change (Bada) in anything like He did regarding my son, Ismail.’ What the Imam means to say is that: ‘No divine matter became known to me as was in the case of my son, Ismail; that he died during my lifetime so that it is known that he is not an Imam after me. And on the basis of our belief, if one believes that today Allah, the Mighty and Sublime comes to know something He was unaware of the day before, such a person will be a disbeliever and it would be obligatory to keep aloof from such a person as is narrated from Imam Ja’far Sadiq (as).