و حجة أخرى نقول لك يا أبا الحسن أ تقر أن الشيعة قد روت في الغيبة أخبارا فإن قال لا أوجدناه الأخبار و إن قال نعم قلنا له فكيف تكون حالة الناس إذا غاب إمامهم فكيف تلزمهم الحجة في وقت غيبته فإن قال يقيم من يقوم مقامه فليس يقوم عندنا و عندكم مقام الإمام إلا الإمام- و إذا كان إماما قائما.
فلا غيبة و إن احتج بشيء آخر في تلك الغيبة فهو بعينه حجتنا في وقتنا لا فرق فيه و لا فصل و من الدليل على فساد أمر جعفر موالاته و تزكيته فارس بن حاتم لعنه الله و قد برئ منه أبوه و شاع ذلك في الأمصار حتى وقف عليه الأعداء فضلا عن الأولياء. و من الدليل على فساد أمره استعانته بمن استعان في طلب الميراث من أم الحسن عليه السلام و قد أجمعت الشيعة أن آباءه عليه السلام أجمعوا أن الأخ لا يرث مع الأم.
و من الدليل على فساد أمره قوله إني إمام بعد أخي محمد فليت شعري متى تثبت إمامة أخيه و قد مات قبل أبيه حتى تثبت إمامة خليفته و يا عجبا إذا كان محمد يستخلف و يقيم إماما بعده و أبوه حي قائم و هو الحجة و الإمام فما يصنع أبوه و متى جرت هذه السنة في الأئمة و أولادهم حتى نقبلها منكم فدلونا على ما يوجب إمامة محمد حتى إذا ثبتت قبلنا إمامة خليفته و الحمد لله الذي جعل الحق مؤيدا و الباطل مهتوكا ضعيفا زاهقا.
We present another argument. O Abul Hasan, do you admit that Shias have narrated traditions about occultation? If he says: ‘No’, we shall present those traditions to him. If he says: ‘Yes’, we shall ask him: What would be the condition of the people when their Imam is in occultation? And how proof will be established on them during the occultation? If he says: ‘In that case he (the Imam) will appoint someone as his representative,’ we will say that it is agreed between us that only an Imam can be the representative of the Imam. Thus when the representative is also an Imam, occultation is meaningless.
And apart from this, if he presents some argument for this occultation it would be just like our proof and argument and there would be no difference in it. An argument which exposes the defect of Ja'far’s matter is his cooperation with Faris bin Hatim, may Allah curse him, and considering him as pure whereas his own father had renounced him. This information spread in the town and even his opponents became aware of this matter, what to say of the friends? Among the arguments against him is his seeking help from some people to obtain inheritance from the mother of Imam Hasan al-Askari , whereas there is consensus among the Shias that his forefathers had unanimity on the point that when the mother is alive, the brother has no right to get inheritance.
And among the arguments that expose the shortcoming of this matter is his claim that he was an Imam after his brother, Muhammad. If only we could know how Imamate of his brother is proved, when he had died during the lifetime of his venerable father? So how can be proved the Imamate of the Caliph of this person? And how odd that Muhammad should appoint his successor and Imam after him, while his father is yet alive and established! And if he himself is the proof of Allah and the Imam what is the role of his father? And since when such types of narrative reports have gained currency among the Imams and their descendants; that we should be obliged to accept your claim? So please tell us on what basis is the Imamate of Muhammad proved so that the Imamate of his successor may also be proved for us. And the praise is for the Almighty Allah Who made the truth strong and falsehood weak.
Commentary #4
و حجة أخرى نقول لك يا أبا الحسن أ تقر أن الشيعة قد روت في الغيبة أخبارا فإن قال لا أوجدناه الأخبار و إن قال نعم قلنا له فكيف تكون حالة الناس إذا غاب إمامهم فكيف تلزمهم الحجة في وقت غيبته فإن قال يقيم من يقوم مقامه فليس يقوم عندنا و عندكم مقام الإمام إلا الإمام- و إذا كان إماما قائما.
فلا غيبة و إن احتج بشيء آخر في تلك الغيبة فهو بعينه حجتنا في وقتنا لا فرق فيه و لا فصل و من الدليل على فساد أمر جعفر موالاته و تزكيته فارس بن حاتم لعنه الله و قد برئ منه أبوه و شاع ذلك في الأمصار حتى وقف عليه الأعداء فضلا عن الأولياء. و من الدليل على فساد أمره استعانته بمن استعان في طلب الميراث من أم الحسن عليه السلام و قد أجمعت الشيعة أن آباءه عليه السلام أجمعوا أن الأخ لا يرث مع الأم.
و من الدليل على فساد أمره قوله إني إمام بعد أخي محمد فليت شعري متى تثبت إمامة أخيه و قد مات قبل أبيه حتى تثبت إمامة خليفته و يا عجبا إذا كان محمد يستخلف و يقيم إماما بعده و أبوه حي قائم و هو الحجة و الإمام فما يصنع أبوه و متى جرت هذه السنة في الأئمة و أولادهم حتى نقبلها منكم فدلونا على ما يوجب إمامة محمد حتى إذا ثبتت قبلنا إمامة خليفته و الحمد لله الذي جعل الحق مؤيدا و الباطل مهتوكا ضعيفا زاهقا.
We present another argument. O Abul Hasan, do you admit that Shias have narrated traditions about occultation? If he says: ‘No’, we shall present those traditions to him. If he says: ‘Yes’, we shall ask him: What would be the condition of the people when their Imam is in occultation? And how proof will be established on them during the occultation? If he says: ‘In that case he (the Imam) will appoint someone as his representative,’ we will say that it is agreed between us that only an Imam can be the representative of the Imam. Thus when the representative is also an Imam, occultation is meaningless.
, whereas there is consensus among the Shias that his forefathers had unanimity on the point that when the mother is alive, the brother has no right to get inheritance.
And apart from this, if he presents some argument for this occultation it would be just like our proof and argument and there would be no difference in it. An argument which exposes the defect of Ja'far’s matter is his cooperation with Faris bin Hatim, may Allah curse him, and considering him as pure whereas his own father had renounced him. This information spread in the town and even his opponents became aware of this matter, what to say of the friends? Among the arguments against him is his seeking help from some people to obtain inheritance from the mother of Imam Hasan al-Askari
And among the arguments that expose the shortcoming of this matter is his claim that he was an Imam after his brother, Muhammad. If only we could know how Imamate of his brother is proved, when he had died during the lifetime of his venerable father? So how can be proved the Imamate of the Caliph of this person? And how odd that Muhammad should appoint his successor and Imam after him, while his father is yet alive and established! And if he himself is the proof of Allah and the Imam what is the role of his father? And since when such types of narrative reports have gained currency among the Imams and their descendants; that we should be obliged to accept your claim? So please tell us on what basis is the Imamate of Muhammad proved so that the Imamate of his successor may also be proved for us. And the praise is for the Almighty Allah Who made the truth strong and falsehood weak.