Kamāl al-Dīn wa Tamām al-Niʿma

رد إشكال و كان من معارضة خصومنا أن قالوا و لم أوجبتم في الأئمة ما كان واجبا في الأنبياء فما أنكرتم أن ذلك كان جائزا في الأنبياء و غير جائز في الأئمة فإن الأئمة ليسوا كالأنبياء فغير جائز أن يشبه حال الأئمة بحال الأنبياء فأوجدونا دليلا مقنعا على أنه جائز في الأئمة ما كان جائزا في الأنبياء و الرسل فيما شبهتم من حال الأئمة الذين ليسوا بأشباه الأنبياء و الرسل و إنما يقاس الشكل بالشكل و المثل بالمثل فلن تثبت دعواكم في ذلك و لن يستقيم لكم قياسكم في تشبيهكم حال الأئمة بحال الأنبياء عليه السلام إلا بدليل مقنع. فأقول و بالله أهتدي إن خصومنا قد جهلوا فيما عارضونا به من ذلك و لو أنهم كانوا من أهل التمييز و النظر و التفكر و التدبر باطراح العناد و إزالة العصبية لرؤسائهم و من تقدم من أسلافهم لعلموا أن كل ما كان جائزا في الأنبياء فهو واجب لازم في الأئمة حذو النعل بالنعل و القذة بالقذة و ذلك أن الأنبياء هم أصول الأئمة و مغيضهم‌ و الأئمة هم خلفاء الأنبياء و أوصياؤهم و القائمون بحجة الله تعالى على من يكون بعدهم كيلا تبطل حجج الله و حدوده و شرائعه ما دام التكليف على العباد قائما و الأمر لهم لازما و لو وجبت المعارضة لجاز لقائل أن يقول إن الأنبياء هم حجج الله فغير جائز أن يكون الأئمة حجج الله إذ ليسوا بالأنبياء و لا كالأنبياء و له أن يقول أيضا فغير جائز أن يسموا أئمة لأن الأنبياء كانوا أئمة و هؤلاء ليسوا بأنبياء فيكونوا أئمة كالأنبياء و غير جائز أيضا أن يقوموا بما كان يقوم به الرسول من الجهاد و الأمر بالمعروف و النهي عن المنكر إلى غير ذلك من أبواب الشريعة إذ ليسوا كالرسول و لا هم برسل ثم يأتي بمثل هذا من المحال مما يكثر تعداده و يطول الكتاب بذكره فلما فسد هذا كله كانت هذه المعارضة من خصومنا فاسدة كفساده. ثم نحن نبين الآن و نوضح بعد هذا كله أن التشاكل بين الأنبياء و الأئمة بين واضح فيلزمهم أنهم حجج الله على الخلق كما كانت الأنبياء حججه على العباد و فرض طاعتهم لازم كلزوم فرض طاعة الأنبياء و ذلك قول الله عز و جل‌ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ‌ و قوله تعالى‌ وَ لَوْ رَدُّوهُ إِلَى الرَّسُولِ وَ إِلى‌ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ‌ فولاة الأمر هم الأوصياء و الأئمة بعد الرسول ص و قد قرن الله طاعتهم بطاعة الرسول و أوجب على العباد من فرضهم ما أوجبه من فرض الرسول كما أوجب على العباد من طاعة الرسول ما أوجبه عليهم من طاعته عز و جل في قوله‌ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ‌ ثم قال‌ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ‌ و إذا كانت الأئمة عليه السلام حجج الله على من لم يلحق بالرسول و لم يشاهده و على من خلفه من بعده كما كان الرسول حجة على من لم يشاهده في عصره لزم من طاعة الأئمة ما لزم من طاعة الرسول محمد ص فقد تشاكلوا و استقام القياس فيهم   و إن كان الرسول أفضل من الأئمة فقد تشاكلوا في الحجة و الاسم و الفعل‌ و الفرض إذ كان الله جل ثناؤه قد سمى الرسل أئمة بقوله لإبراهيم‌ إِنِّي جاعِلُكَ لِلنَّاسِ إِماماً و قد أخبرنا الله تبارك و تعالى أنه قد فضل الأنبياء و الرسل بعضهم على بعض فقال تبارك و تعالى‌ تِلْكَ الرُّسُلُ فَضَّلْنا بَعْضَهُمْ عَلى‌ بَعْضٍ مِنْهُمْ مَنْ كَلَّمَ اللَّهُ‌ الآية و قال‌ وَ لَقَدْ فَضَّلْنا بَعْضَ النَّبِيِّينَ عَلى‌ بَعْضٍ‌ الآية فتشاكل الأنبياء في النبوة و إن كان بعضهم أفضل من بعض و كذلك تشاكل الأنبياء و الأوصياء فمن قاس حال الأئمة بحال الأنبياء و استشهد بفعل الأنبياء على فعل الأئمة فقد أصاب في قياسه و استقام له استشهاده بالذي وصفناه من تشاكل الأنبياء و الأوصياء ع. وجه آخر من الدليل على حقيقة ما شرحنا من تشاكل الأئمة و الأنبياء عليه السلام أن الله تبارك و تعالى يقول في كتابه‌ لَقَدْ كانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ و قال تعالى‌ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا فأمرنا الله عز و جل أن نهتدي بهدى رسول الله ص و نجري الأمور الجارية على حد ما أجراها رسول الله ص من قول أو فعل فَكَانَ مِنْ قَوْلِ رَسُولِ اللَّهِ ص الْمُحَقِّقِ لِمَا ذَكَرْنَا مِنْ تَشَاكُلِ الْأَنْبِيَاءِ وَ الْأَئِمَّةِ أَنْ قَالَ: مَنْزِلَةُ عَلِيٍّ عليه السلام مِنِّي كَمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلَّا أَنَّهُ لَا نَبِيَّ بَعْدِي فأعلمنا رسول الله ص أن عليا ليس بنبي و قد شبهه بهارون و كان هارون نبيا و رسولا و كذلك شبهه بجماعة من الأنبياء ع‌.

Our rivals object, saying: Why is it necessary for an Imam to possess all the qualities of a prophet? The qualities necessary for a prophet and unnecessary for an Imam are not mentioned by you. In spite of the fact that Imams are not like prophets because it is not possible that the conditions of Imams are the same as of the prophets. We need a proof that the qualities of prophet should be present in an Imam. It is true that Imams cannot be like prophets because only equals are compared, which is not so in this case. Therefore your belief is not at all correct unless supported by strong evidence. I say, and by Allah I am guided, that our opponents have erred in what they have argued against us on this matter. Had they been among those who possess discernment, reflection, contemplation, and consideration—abandoning stubbornness and freeing themselves from fanaticism toward their leaders and the predecessors among their forefathers—they would have known that whatever is permissible for the prophets is necessarily and obligatorily applicable to the Imams, exactly and precisely, without deviation. This is because the prophets are the origin and the source of the Imams, while the Imams are the successors of the prophets, their trustees, and those who uphold the proof of Allah upon those who come after them, so that the divine proofs, boundaries, and laws do not perish so long as obligation upon the servants remains in place and divine command is binding. If opposition were permitted, then someone could say: “The prophets are the proofs of Allah, so it is not permissible for the Imams to be proofs of Allah since they are not prophets and not like prophets.” He may also say: “It is not permissible to call them Imams, because the prophets were Imams and these are not prophets, so how can they be Imams like the prophets?” Likewise, it would be said that it is not permissible for them to carry out what the Messenger carried out, such as jihad, enjoining good, and forbidding evil, and other aspects of the sharīʿah, because they are neither messengers nor like messengers. Then such a person would bring forward many other absurd claims whose enumeration would be lengthy and would prolong this book. Since all of that is false, the opposition of our adversaries is as invalid as those false claims. I would like to put forward all those points which prove the similarity between Imams and prophets. I would also prove that they are proofs of Allah for the creatures in the same way as prophets were proof on the servants of God. It would be clear that their obedience is incumbent just like the obedience of prophets and the Almighty Allah says: «Obey Allah and obey the Apostle and those in authority from among you» (4:59) Thus the people of authority are successors of Holy Prophet. They are none but Imams, whose obedience is made equivalent to the obedience of the messengers by the Almighty Allah. He made the obedience of Imams incumbent on His servants in the same way as He made the obedience of messengers incumbent. Allah says: «Whoever obeys the Apostle, he indeed obeys Allah» (4:80) Imams are proofs of Allah on the people who did not reject the sayings of the Holy Prophet and did not see the Holy Prophet and came in this world after he went away in the same way as the Holy Prophet was the proof on those people who were present during his life but had not seen him. Therefore, as the obedience of Prophet Muhammad is obligatory, the obedience of the holy Imams is also obligatory. Thus both of them are similar and the similarity proved by us is correct. The greatness of Holy Prophet is more than that of holy Imams but he is similar to them as regards being the proof of Allah and his duties because the Almighty Allah has called many prophets as Imams. For example, he says about Prophet Ibrahim: «Surely I will make you an Imam of mankind» (2:124) The Almighty Allah has informed us that He has made the rank of some of the prophets higher than the rank of some others in this verse: «We have made some of these apostles to excel the others, among them are they to whom Allah spoke.» (2:253) He also says: «And certainly We have made some of the prophets to excel others.» (17:55) Hence, all the prophets are equal as regards prophethood though some of them are ranked higher than others. This similarity exists between the prophets and their successors also. If someone compares holy Imams with the prophets and finds out that the duties of the prophets and holy Imams are the same then he is absolutely correct because I have already mentioned that there exists a similarity between the prophets and their successors. Another reason of similarity between the prophets and their successors is mentioned by Allah in this verse: «Certainly you have in the Apostle of Allah an excellent exemplar.» (33:21) He also says: «And whatever the Apostle gives you, accept it, and from whatever he forbids you, keep back.» (59:7) Thus, the Almighty Allah has ordered us to seek guidance from the Holy Prophet. We should act like the Holy Prophet be it in deed or words. One of the sayings of Holy Prophet, which proves our statement right that there exists a similarity between the prophets and Imams is: Ali is to me as Harun was to Musa except that there would be no prophet after me. Thus the Holy Prophet has informed that Ali is not a prophet but he compared him with Harun who was a prophet. Similarly, he has compared Ali with many other prophets.

حَدَّثَنَا مُحَمَّدُ بْنُ مُوسَى بْنِ الْمُتَوَكِّلِ رَحِمَهُ اللَّهُ قَالَ حَدَّثَنَا عَلِيُّ بْنُ الْحُسَيْنِ السَّعْدَآبَادِيُّ قَالَ حَدَّثَنَا أَحْمَدُ بْنُ أَبِي عَبْدِ اللَّهِ الْبَرْقِيُّ عَنْ أَبِيهِ مُحَمَّدِ بْنِ خَالِدٍ قَالَ حَدَّثَنَا عَبْدُ الْمَلِكِ بْنُ هَارُونَ بْنِ عَنْتَرَةَ الشَّيْبَانِيُّ عَنْ أَبِيهِ عَنْ جَدِّهِ‌ عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ قَالَ: كُنَّا جُلُوساً عِنْدَ رَسُولِ اللَّهِ ص فَقَالَ مَنْ أَرَادَ أَنْ يَنْظُرَ إِلَى آدَمَ فِي عِلْمِهِ وَ إِلَى نُوحٍ فِي سِلْمِهِ وَ إِلَى إِبْرَاهِيمَ فِي حِلْمِهِ وَ إِلَى مُوسَى فِي فِطَانَتِهِ وَ إِلَى دَاوُدَ فِي زُهْدِهِ فَلْيَنْظُرْ إِلَى هَذَا قَالَ فَنَظَرْنَا فَإِذَا عَلِيُّ بْنُ أَبِي طَالِبٍ قَدْ أَقْبَلَ كَأَنَّمَا يَنْحَدِرُ مِنْ صَبَبٍ‌. فإذا استقام أن يشبه رسول الله ص أحدا من الأئمة عليه السلام بالأنبياء و الرسل استقام لنا أن نشبه جميع الأئمة بجميع الأنبياء و الرسل و هذا دليل مقنع و قد ثبت شكل صاحب زماننا عليه السلام في غيبته بغيبة موسى عليه السلام و غيره ممن وقعت بهم الغيبة و ذلك أن غيبة صاحب زماننا وقعت من جهة الطواغيت لعلة التدبير من الذي قدمنا ذكره في الفصل الأول.

It is narrated from Muhammad bin Musa al-Mutawakkil from Ali bin al-Husain al-Sadabadi from Abdul Malik bin Harun Anqarah al-Shaibani from his father from his grandfather from Abdullah bin Abbas that he said: “We were sitting near the Holy Prophet. He said: If a person wants to see the knowledge of Adam, peacefulness of Nuh, tolerance of Ibrahim, intelligence of Musa, abstinence of Dawood then he should look at him. The Holy Prophet (sw) pointed to Ali who was coming towards them. He was taking steps without pride.” [Al-Saduq says:] So if it is valid for the Messenger of Allah (saw) to liken one of the Imāms (as) to the prophets and messengers, then it is valid for us to liken all the Imāms to all the prophets and messengers. And this is a convincing proof. It has been established that the resemblance of the Master of Our Time (as) in his occultation matches the occultation of Mūsā (as) and others who experienced occultation. This is because the occultation of the Master of Our Time occurred due to the tyrants, as a result of the same strategic reasoning we mentioned earlier in the first chapter.

و مما يفسد معارضة خصومنا في نفي تشاكل الأئمة و الأنبياء أن الرسل الذين تقدموا قبل عصر نبينا ص كان أوصياؤهم أنبياء فكل وصي قام بوصية حجة تقدمه من وقت وفاة آدم عليه السلام إلى عصر نبينا ص كان نبيا و ذلك مثل وصي آدم كان شيث ابنه و هو هبة الله في علم آل محمد ص و كان نبيا و مثل وصي نوح عليه السلام كان سام ابنه و كان نبيا و مثل إبراهيم عليه السلام كان وصيه إسماعيل‌ ابنه و كان نبيا و مثل موسى عليه السلام كان وصيه يوشع بن نون و كان نبيا و مثل عيسى عليه السلام كان وصيه شمعون الصفا و كان نبيا و مثل داود عليه السلام كان وصيه سليمان عليه السلام ابنه و كان نبيا و أوصياء نبينا عليه السلام لم يكونوا أنبياء لأن الله عز و جل جعل محمدا خاتما لهذه الأمم‌ كرامة له و تفضيلا فقد تشاكلت الأئمة و الأنبياء بالوصية كما تشاكلوا فيما قدمنا ذكره من تشاكلهم فالنبي وصي و الإمام وصي و الوصي إمام و النبي إمام و النبي حجة و الإمام حجة فليس في الأشكال أشبه من تشاكل الأئمة و الأنبياء. و كذلك أخبرنا رسول الله ص بتشاكل أفعال الأوصياء فيمن تقدم و تأخر من قصة يوشع بن نون وصي موسى عليه السلام مع صفراء بنت شعيب زوجة موسى و قصة أمير المؤمنين عليه السلام وصي رسول الله ص مع عائشة بنت أبي بكر و إيجاب غسل الأنبياء أوصياءهم بعد وفاتهم. حَدَّثَنَا عَلِيُّ بْنُ أَحْمَدَ الدَّقَّاقُ رَحِمَهُ اللَّهُ قَالَ حَدَّثَنَا حَمْزَةُ بْنُ الْقَاسِمِ قَالَ حَدَّثَنَا أَبُو الْحَسَنِ عَلِيُّ بْنُ الْجُنَيْدِ الرَّازِيُّ قَالَ حَدَّثَنَا أَبُو عَوَانَةَ قَالَ حَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍ‌ عَنْ عَبْدِ الرَّزَّاقِ عَنْ أَبِيهِ عَنْ مِينَا مَوْلَى عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ: قُلْتُ لِلنَّبِيِّ عليه السلام يَا رَسُولَ اللَّهِ مَنْ يُغَسِّلُكَ إِذَا مِتَّ قَالَ يَغْسِلُ كُلَّ نَبِيٍّ وَصِيُّهُ قُلْتُ فَمَنْ وَصِيُّكَ يَا رَسُولَ اللَّهِ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ قُلْتُ كَمْ يَعِيشُ بَعْدَكَ يَا رَسُولَ اللَّهِ قَالَ ثَلَاثِينَ سَنَةً فَإِنَّ يُوشَعَ بْنَ نُونٍ وَصِيَّ مُوسَى عَاشَ بَعْدَ مُوسَى ثَلَاثِينَ سَنَةً وَ خَرَجَتْ عَلَيْهِ صَفْرَاءُ بِنْتُ شُعَيْبٍ زَوْجَةُ مُوسَى عليه السلام فَقَالَتْ أَنَا أَحَقُّ مِنْكَ بِالْأَمْرِ فَقَاتَلَهَا فَقَتَلَ مُقَاتِلِيهَا وَ أَسَرَهَا فَأَحْسَنَ أَسْرَهَا وَ إِنَّ ابْنَةَ أَبِي بَكْرٍ سَتَخْرُجُ عَلَى عَلِيٍّ فِي كَذَا وَ كَذَا أَلْفاً مِنْ أُمَّتِي فَتُقَاتِلُهُ فَيَقْتُلُ مُقَاتِلِيهَا وَ يَأْسِرُهَا فَيُحْسِنُ أَسْرَهَا وَ فِيهَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَ‌ وَ قَرْنَ فِي بُيُوتِكُنَّ وَ لا تَبَرَّجْنَ تَبَرُّجَ الْجاهِلِيَّةِ الْأُولى‌ يَعْنِي صَفْرَاءَ بِنْتَ شُعَيْبٍ. فهذا الشكل قد ثبت بين الأئمة و الأنبياء بالاسم و الصفة و النعت و الفعل و كل ما كان جائزا في الأنبياء فهو جائز يجري في الأئمة حذو النعل بالنعل و القذة بالقذة و لو جاز أن تجحد إمامة صاحب زماننا هذا لغيبته بعد وجود من تقدمه من الأئمة عليه السلام لوجب أن تدفع نبوة موسى بن عمران عليه السلام لغيبته إذ لم يكن كل الأنبياء كذلك فلما لم تسقط نبوة موسى لغيبته و صحت‌ نبوته مع الغيبة كما صحت نبوة الأنبياء الذين لم تقع بهم الغيبة فكذلك صحت إمامة صاحب زماننا هذا مع غيبته كما صحت إمامة من تقدمه من الأئمة الذين لم تقع بهم الغيبة. و كما جاز أن يكون موسى عليه السلام في حجر فرعون يربيه و هو لا يعرفه و يقتل أولاد بني إسرائيل في طلبه فكذلك جائز أن يكون صاحب زماننا موجودا بشخصه بين الناس يدخل مجالسهم و يطأ بسطهم و يمشي في أسواقهم و هم لا يعرفونه إلى أن‌ يَبْلُغَ الْكِتابُ أَجَلَهُ‌. فَقَدْ رُوِيَ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عليه السلام أَنَّهُ قَالَ: فِي الْقَائِمِ سُنَّةٌ مِنْ مُوسَى وَ سُنَّةٌ مِنْ يُوسُفَ وَ سُنَّةٌ مِنْ عِيسَى وَ سُنَّةٌ مِنْ مُحَمَّدٍ ص فَأَمَّا سُنَّةُ مُوسَى فَخَائِفٌ يَتَرَقَّبُ وَ أَمَّا سُنَّةُ يُوسُفَ فَإِنَّ إِخْوَتَهُ كَانُوا يُبَايِعُونَهُ وَ يُخَاطِبُونَهُ وَ لَا يَعْرِفُونَهُ وَ أَمَّا سُنَّةُ عِيسَى فَالسِّيَاحَةُ وَ أَمَّا سُنَّةُ مُحَمَّدٍ ص فَالسَّيْفُ.

Among the things that invalidate the argument of our opponents in denying the resemblance between the Imāms and the prophets is that the messengers who came before the time of our Prophet (saw)—their successors (awṣiyāʾ) were prophets. Every successor who fulfilled the testament (waṣiyyah) of a preceding ḥujjah, from the death of Ādam (ʿa) until the era of our Prophet (saw), was a prophet. For example, the successor of Ādam was his son Shīth, who is "the gift of Allah" according to the knowledge of the Family of Muḥammad (saw), and he was a prophet. Likewise, the successor of Nūḥ (ʿa) was his son Sām, and he was a prophet. The successor of Ibrāhīm (ʿa) was his son Ismāʿīl, and he was a prophet. The successor of Mūsā (ʿa) was Yūshaʿ b. Nūn, and he was a prophet. The successor of ʿĪsā (ʿa) was Shamʿūn al-Ṣafā, and he was a prophet. The successor of Dāwūd (ʿa) was his son Sulaymān (ʿa), and he was a prophet. As for the successors of our Prophet (saw), they were not prophets because Allah, the Mighty and Majestic, made Muḥammad the Seal of these nations, as a mark of honor and distinction for him. Thus, the Imāms and the prophets are similar in succession (waṣiyyah), just as they are similar in the other aspects of resemblance previously mentioned. The prophet is a successor (waṣī), and the Imām is a successor. The successor is an Imām, and the prophet is an Imām. The prophet is a ḥujjah, and the Imām is a ḥujjah. Among all forms of resemblance, none is more similar than the resemblance between the Imāms and the prophets. Likewise, the Messenger of Allah (saw) informed us of the resemblance in the actions of the successors, both those who came early and those who came later—such as the story of Yūshaʿ b. Nūn, the successor of Mūsā (ʿa), with Ṣaffūrāʾ, daughter of Shuʿayb and wife of Mūsā; and the story of Amīr al-Muʾminīn (ʿa), the successor of the Messenger of Allah (saw), with ʿĀʾishah bint Abī Bakr. It is obligatory on the successor of a prophet to give the latter funeral bath (ghusl) after his demise. It is narrated from Ali bin Ahmad al-Daqaqi from Hamza bin Qasim from Abul Hasan Ali bin al-Junaid Raazi from Abu Awana from Hasan bin Ali from Abdur Razzaq from his father from Abdur Rahman bin Auf’s slave, Maina from Abdullah bin Masud that he said: “I asked the Holy Prophet, “O Messenger of Allah! Who will perform your ghusl after your demise?” he replied, “Ali ibn Abi Talib”. He asked, “How long will he live after you?” he said: “he will live for thirty years after me. The successor of Prophet Musa lived for thirty years after him and he was opposed by the wife of Musa in the matter of performing ghusl. She claimed that she was more rightful of this and fought with Yusha. He also fought with her followers and defeated them. She was taken as captive but was treated very nicely. Similarly, Abu Bakr’s daughter will also betray Ali at so and so occasion. One thousand people of my Ummah will join her and fight against Ali. Ali will defeat her followers and hold her as captive and treat her well. The Almighty Allah says regarding this: «Settle in your homes, and do not display yourselves as women did in the days of pre-Islamic ignorance» (33:33) The indication here is to Safra binte Shuaib. Thus the similarity between holy Imams and the prophets as regards name, attributes and deeds is proved. Hence all the characteristics of the prophets can be present in holy Imams. If we do not accept the Imamate of Imam Zaman because there was no such occultation of other Imams then it would be necessary to reject the prophethood of Prophet Musa because such conditions were not present during the time of any other prophet. Hence if the prophethood of Prophet Musa is correct like other prophets in spite of his occultation then the Imamate of Imam Zaman is also correct in spite of his occultation, which was not present in Imams before him. If it is correct that Prophet Musa grew up near Firon and he could not recognize him and went on killing the newborn children of Bani Israel then it is also correct that Imam Zaman is present among the people, he participates in their gatherings, goes to their markets but people do not recognize him till the Almighty Allah wishes. It is narrated from Imam Ja’far bin Muhammad al-Sadiq: Qaim possesses a practice of Musa, a practice of Yusuf, a practice of Isa and a practice of Prophet Muhammad. The practice of Musa is that he is fearful; practice of Yusuf is that his brothers paid allegiance to him and talked to him without recognizing him. The practice of Isa is in his policies and the practice of Holy Prophet is in his armed uprising.

رد إشكال‌ فكان من الزيادة لخصومنا أن قالوا ما أنكرتم إذ قد ثبت لكم ما ادعيتم من الغيبة كغيبة موسى عليه السلام و من حل محله من الأئمة الذين وقعت بهم الغيبة أن تكون حجة موسى لم تلزم أحدا إلا من بعد أن أظهر دعوته و دل على نفسه و كذلك لا تلزم حجة إمامكم هذا لخفاء مكانه و شخصه حتى يظهر دعوته و يدل على نفسه كذلك فحينئذ تلزم حجته و تجب طاعته و ما بقي في الغيبة فلا تلزم حجته و لا تجب طاعته. فأقول و بالله أستعين إن خصومنا غفلوا عما يلزم من حجة حجج الله في ظهورهم و استتارهم و قد ألزمهم الله تعالى الحجة البالغة في كتابه و لم يتركهم سدى في جهلهم و تخبطهم و لكنهم كما قال الله عز و جل‌ أَ فَلا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلى‌ قُلُوبٍ أَقْفالُها إن الله عز و جل قد أخبرنا في قصة موسى عليه السلام أنه كان له شيعة و هم بأمره عارفون و بولايته متمسكون و لدعوته منتظرون قبل إظهار دعوته و من قبل دلالته على نفسه حيث يقول‌ وَ دَخَلَ الْمَدِينَةَ عَلى‌ حِينِ غَفْلَةٍ مِنْ أَهْلِها فَوَجَدَ فِيها رَجُلَيْنِ يَقْتَتِلانِ‌ هذا مِنْ شِيعَتِهِ وَ هذا مِنْ عَدُوِّهِ فَاسْتَغاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ‌ و قال عز و جل حكاية عن شيعته‌ قالُوا أُوذِينا مِنْ قَبْلِ أَنْ تَأْتِيَنا وَ مِنْ بَعْدِ ما جِئْتَنا الآية فأعلمنا الله عز و جل في كتابه أنه قد كان لموسى عليه السلام شيعة من قبل أن يظهر من نفسه نبوة و قبل أن يظهر له دعوة يعرفونه و يعرفهم بموالاة موسى صاحب الدعوة و لم يكونوا يعرفون أن ذلك الشخص هو موسى بعينه و ذلك أن نبوة موسى إنما ظهرت من بعد رجوعه من عند شعيب حين سار بأهله من بعد السنين التي رعى فيها لشعيب حتى استوجب بها أهله فكان دخوله المدينة حين وجد فيها الرجلين قبل مسيره إلى شعيب و كذلك وجدنا مثل نبينا محمد ص قد عرف أقوام أمره قبل ولادته و بعد ولادته و عرفوا مكان خروجه و دار هجرته من قبل أن يظهر من نفسه نبوة و من قبل ظهور دعوته و ذلك مثل سلمان الفارسي رحمه الله و مثل قس بن ساعدة الإيادي و مثل تبع الملك و مثل عبد المطلب و أبي طالب و مثل سيف بن ذي يزن و مثل بحيرى الراهب و مثل كبير الرهبان في طريق الشام و مثل أبي مويهب الراهب و مثل سطيح الكاهن و مثل يوسف اليهودي و مثل ابن حواش الحبر المقبل من الشام و مثل زيد بن عمرو بن نفيل و مثل هؤلاء كثير ممن قد عرف النبي ص بصفته و نعته و اسمه و نسبه قبل مولده و بعد مولده و الأخبار في ذلك موجودة عند الخاص و العام و قد أخرجتها مسندة في هذا الكتاب في مواضعها فليس من حجة الله عز و جل نبي و لا وصي إلا و قد حفظ المؤمنون وقت كونه و ولادته و عرفوا أبويه و نسبه في كل عصر و زمان حتى لم يشتبه عليهم شي‌ء من أمر حجج الله عز و جل في ظهورهم و حين استتارهم و أغفل ذلك أهل الجحود و الضلال و الكنود فلم يكن عندهم علم شي‌ء من أمرهم و كذلك سبيل صاحب زماننا عليه السلام حفظ أولياؤه المؤمنون من أهل‌ المعرفة و العلم وقته و زمانه و عرفوا علاماته و شواهد أيامه‌ و كونه و وقت ولادته و نسبه فهم على يقين من أمره في حين غيبته و مشهده و أغفل ذلك أهل الجحود و الإنكار و العنود

Another objection raised by our rivals is: You cannot deny that the occultation of Prophet Musa is similar to that of your Imam. The obedience of Prophet Musa was not incumbent at that time. He had not expressed himself and had not invited people towards himself at the time of his occultation. Similarly, it is not obligatory to obey your Imam till the time he is hidden and does not invite people towards him and makes people recognize him. If he does so then his obedience will become obligatory and it is not obligatory to obey him during his occultation. I would reply this objection through the help of Allah. Our rivals are unaware of how the proofs of Allah can be apparent or hidden. The Almighty Allah has completed his argument in His book and left them on their own. They are as said by Allah: «Do they not then reflect on the Quran? Nay, on the hearts there are locks» (47:24) The Almighty Allah informs us that some of the Shias of Prophet Musa were aware of his orders and had faith in him even before Prophet Musa’s birth. They awaited the arrival of Prophet Musa even before he had declared his prophethood. Allah says: «And he went into the city at a time of unvigilance on the part of its people, so he found therein two men fighting, one being of his party and the other of his foes» (28:15) The Almighty Allah has mentioned the words of the followers of Musa in the verse: «They said: We have been persecuted before you came to us and since you have come to us» (7:129) Thus the Almighty Allah has proved that there were followers of Prophet Musa even before He declared his prophethood. The people knew Musa and vice versa even before he declared his prophethood. They waited for a Musa who would invite people towards himself but were unaware that he was the same person. Prophet Musa’s prophethood was declared openly when he returned from Prophet Shuaib along with his family after a number of years. He used to take care of the cattle of Prophet Shuaib during that period in lieu of the Dower (mahr) of his wife. The incident of entering the city and finding two persons fighting occurred after his return only. Similarly, we will find that many communities were aware of Holy Prophet and had faith in him before and after his birth. They were also aware of the place of his birth and the place of his migration. All these were even before the Holy Prophet had declared his prophethood. People like Salman Farsi, Qais bin Saada Ayyadi, Taba al-Mulk, Abdul Muttalib, Abu Talib, Saif bin Dhiyazn, Rahib Bahiri, Abi Muyahb Rahib who met Prophet Muhammad (sw) when he was traveling to Syria, Sateeh Kaahan, Yusuf the Jew, Abu Hawaash al-Habr who had come from Syria, Zaid bin Amr bin Nufail and others knew Holy Prophet’s attributes, name and lineage even before he was born and recognized him after his birth. There are numerous general and particular traditions in this regard. I have mentioned them in this book along with their chains of narrators at appropriate places. Thus no proof of Allah is such that believers have forgotten his birth. They have known their parents and lineage in every age so that people do not doubt the proof of Allah whether it is apparent or hidden. Now the deviated people left it and they had no knowledge about these commandments. Similarly, the friends of Imam Zaman remembered him, recognized his signs and became aware of his existence and lineage. Thus these people have faith on Imam regardless of whether he is in occultation or apparent and the deniers have left him.

و في صاحب زماننا عليه السلام قال الله عز و جل‌ يَوْمَ يَأْتِي بَعْضُ آياتِ رَبِّكَ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ‌ وَ سُئِلَ الصَّادِقُ عليه السلام عَنْ هَذِهِ الْآيَةِ فَقَالَ الْآيَاتُ هُمُ الْأَئِمَّةُ وَ الْآيَةُ الْمُنْتَظَرَةُ هُوَ الْقَائِمُ الْمَهْدِيُّ عليه السلام فَإِذَا قَامَ‌ لا  يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلِ قِيَامِهِ بِالسَّيْفِ وَ إِنْ آمَنَتْ بِمَنْ تَقَدَّمَ مِنْ آبَائِهِ ع. حدثنا بذلك أحمد بن زياد بن جعفر الهمداني رضى الله عنه قال حدثنا علي بن إبراهيم عن أبيه عن محمد بن أبي عمير و الحسن بن محبوب عن علي بن رئاب و غيره عن الصادق جعفر بن محمد ع‌.   و تصديق ذلك أن الآيات هم الحجج من كتاب الله عز و جل قول الله تعالى‌ وَ جَعَلْنَا ابْنَ مَرْيَمَ وَ أُمَّهُ آيَةً يعنى حجة- و قوله عز و جل لعزير حين أحياه الله من بعد أن أماته مائة سنة وَ انْظُرْ إِلى‌ حِمارِكَ وَ لِنَجْعَلَكَ آيَةً لِلنَّاسِ‌ يعني حجة فجعله عز و جل حجة على الخلق و سماه آية

And regarding the Master of Our Time (as), Allah the Almighty said: "On the Day when some of the signs of your Lord come, no soul will benefit from its faith if it had not believed before." (6:158) Al-Sadiq Jaʿfar b. Muhammad (as) was asked about this verse, and he said: "The signs are the Imams, and the awaited sign is al-Qaʾim al-Mahdi (as). So when he rises, no soul will benefit from its faith if it had not believed before his rising with the sword, even if it had believed in those who preceded him from among his forefathers (as)." This was narrated to us by Ahmad b. Ziyad b. Jaʿfar al-Hamadani (may Allah be pleased with him), who said: ʿAli b. Ibrahim narrated to us from his father, from Muhammad b. Abi ʿUmayr and al-Hasan b. Mahbub, from ʿAli b. Riʾab and others, from al-Sadiq Jaʿfar b. Muhammad (as). [Al-Saduq says:] This is proved by the Almighty Allah in this verse: And We made the son of Maryam and his mother a sign. (23:50) It means the Almighty Allah has made him the proof and he says regarding death of Prophet Uzair for a hundred years and making him alive again: And look at your ass; and that We may make you a sign to men. (2:259) Here also he wanted to make him proof on the people. Thus the Almighty Allah made him proof on the people and called him a sign.

و إن الناس لما صح لهم عن رسول الله ص أمر الغيبة الواقعة بحجة الله تعالى ذكره على خلقه وضع كثير منهم الغيبة غير موضعها - أَوَّلُهُمْ عُمَرُ بْنُ الْخَطَّابِ فَإِنَّهُ قَالَ لَمَّا قُبِضَ النَّبِيُّ ص‌ وَ اللَّهِ مَا مَاتَ مُحَمَّدٌ وَ إِنَّمَا غَابَ كَغَيْبَةِ مُوسَى عليه السلام عَنْ قَوْمِهِ وَ إِنَّهُ سَيَظْهَرُ لَكُمْ بَعْدَ غَيْبَتِهِ. حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الصَّقْرِ الصَّائِغُ الْعَدْلُ قَالَ حَدَّثَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ الْعَبَّاسِ بْنِ بَسَّامٍ قَالَ حَدَّثَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ يَزْدَادَ قَالَ حَدَّثَنَا نَصْرُ بْنُ سَيَّارِ بْنِ دَاوُدَ الْأَشْعَرِيُّ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ رَبِّهِ‌ وَ عَبْدُ اللَّهِ بْنُ خَالِدٍ السَّلُولِيُّ أَنَّهُمَا قَالا حَدَّثَنَا أَبُو مَعْشَرٍ نَجِيحٌ الْمَدَنِيُّ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ قَيْسٍ وَ مُحَمَّدُ بْنُ كَعْبٍ الْقُرَظِيُّ وَ عُمَارَةُ بْنُ غَزِيَّةَ وَ سَعِيدُ بْنُ أَبِي سَعِيدٍ الْمَقْبُرِيُ‌ وَ عَبْدُ اللَّهِ بْنُ أَبِي مُلَيْكَةَ وَ غَيْرُهُمْ مِنْ مَشِيخَةِ أَهْلِ الْمَدِينَةِ قَالُوا لَمَّا قُبِضَ رَسُولُ اللَّهِ ص أَقْبَلَ عُمَرُ بْنُ الْخَطَّابِ يَقُولُ وَ اللَّهِ مَا مَاتَ مُحَمَّدٌ وَ إِنَّمَا غَابَ كَغَيْبَةِ مُوسَى عَنْ قَوْمِهِ وَ أَنَّهُ سَيَظْهَرُ بَعْدَ غَيْبَتِهِ فَمَا زَالَ يُرَدِّدُ هَذَا الْقَوْلَ وَ يُكَرِّرُهُ حَتَّى ظَنَّ النَّاسُ أَنَّ عَقْلَهُ قَدْ ذَهَبَ فَأَتَاهُ أَبُو بَكْرٍ وَ قَدِ اجْتَمَعَ النَّاسُ عَلَيْهِ يَتَعَجَّبُونَ مِنْ قَوْلِهِ فَقَالَ ارْبَعْ عَلَى نَفْسِكَ يَا عُمَرُ مِنْ يَمِينِكَ الَّتِي تَحْلِفُ بِهَا فَقَدْ أَخْبَرَنَا اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ فَقَالَ يَا مُحَمَّدُ إِنَّكَ مَيِّتٌ وَ إِنَّهُمْ مَيِّتُونَ‌ فَقَالَ عُمَرُ وَ إِنَّ هَذِهِ الْآيَةَ لَفِي كِتَابِ اللَّهِ يَا أَبَا بَكْرٍ فَقَالَ نَعَمْ أَشْهَدُ بِاللَّهِ لَقَدْ ذَاقَ مُحَمَّدٌ الْمَوْتَ و لم يكن عمر جمع القرآن‌.

[Al-Saduq says:] The Holy Prophet had made the matter of occultation perfectly imaginable such that some people tried to relate it at wrong occasions. Umar bin al-Khattab was the first to do so. When the Holy Prophet passed away, he declared: By Allah! Muhammad has not passed away. He is not but in occultation like Musa was. He will surely return to you after his occultation. It is narrated from Ahmad bin Muhammad Saqar the goldsmith who was just, from Abu Ja’far Muhammad bin al-Abbas ibn Basaam from Abu Ja’far Muhammad bin Yazdan from Nasr bin Sayyar bin Dawood Ashari from Muhammad bin Abde Rabb and Abdullah bin Khalid al-Sulooli from Abu Masher Najeeh al-Madani from Muhammad bin Qais and Muhammad bin Kaab al-Qarzi and Imarah bin Ghazya and Saeed bin Abi Saeed al-Maqbari and Abdullah bin Abi Maleeka and other seniors of Medina that: “When the Holy Prophet (sw) passed away, Umar bin al-Khattab came saying: By Allah, Muhammad has not passed away. He is not but in occultation like Musa went away from his Ummah. He will surely return to you shortly after his occultation. He was repeating these words so much that people began to think that he is out of his mind. People were surprised at what Umar was speaking and surrounded him. Then Abu Bakr came to him and said: O Umar! Behold, do not swear by that name. Certainly, the Almighty Allah has mentioned in his book: Surely you shall die and they (too) shall surely die. (39:30) Umar asked: O Abu Bakr! Is this verse really present in the book of Allah? He replied: Yes, I bear witness that Muhammad has passed away. It was either because Umar had not studied the entire Holy Quran or he didn’t remember this verse.